本業瓔珞經疏 1.13

1.13

吾今略說一賢名門謂初發心住者。習種初人。未上住前有十順名字菩薩者。將欲辯發心住人。先明住前名字菩薩相。修行十心未成是信相菩薩。文習真觀開基解。成種子行。立福惠眾具以自莊嚴。得入習種。初住位中廣修行願。乃可得成四十二賢聖行。為解決然名信心。賞境不移名念。策懃不墮故名精進心。觀達法相名惠心。澄心一境名定心。修行堅固名不退心。迴因向果名迴向心。護持佛法名護心。防非止惡名戒心。願者。十地論云。發心期大菩提故。有行無行大願者。有行是有中化物行。無行者證寂空行也。得入習種中廣行一切願者。當位未滿故。廣興願行也。如十地中得住初地已。廣復起願修行也。就第二說偈興願中文有其三。初有兩偈。出經家序發住賢人說偈之意。第二我今行施已下訖教化一切。有十一偈。明因中有願。第三從我今已覺已下有十五偈。明果中願。一切願入在我願中者。下發願之中通因及果故也。如似勝鬘發三願。一者自行願。二者外化願。三者護法願。菩薩恒沙諸願。悉入此三大願中也。第二明因中願。初有十偈明十波羅蜜。下有一偈。明入無垢地也。十波羅蜜者。一是檀。二是戒。三明忍。四明精進。五明禪。六智。七無相。八方便。九明力。十邊際智滿也。我今行施當願眾生捨貪欲意者。捨財則易。凡夫亦能。捨貪欲則難。要是聖人故也。依下經文。施有三緣。一財。二法。三施眾生無畏也。財施者。衣求穀帛等也。法施者。二諦諸法大小乘教也。無畏者。寶云。經中辯自捨刀仗。教他捨刀仗。是殺具故也。法戒常行者。戒波羅蜜也。自願真實法戒常行也。得正解脫者。持戒果報也。依下經文。戒有三緣。一自性戒。二受善法戒。三利眾生戒。自性戒者。即攝律儀戒。惡無不止也。性自能持故。十地論云。猶如良馬性調伏故也。受善法戒者。即攝善法戒。無善而不修也。利眾生戒者。即攝眾生戒。無眾生而不化也。六忍常奉者。自願六根後忍也。乃至寂法忍住者。空解成就方是真實忍也。依下經文。忍有三緣。一忍苦行。二忍外惡。三第一義諦忍。苦行者。頭陀林野等難作能作。忍外惡者。撾打總害等。第一義忍者空解也。大精進力者。第四精進度。常行不住入自覺果者。精懃修行。熾然不自。故言不住。無上菩提唯心自證。非緣所剋。故云自覺也。依下經文。精進有三緣。一起大擔之心行。二方便進趣。三懃化眾生。大誓者。誓斷一切惡。誓修一切善。誓中莫過。故云大也。方便進趣者。修行趣果也。懃化眾生者。盡未來際無有休息也。住禪定心者。第五禪度。乃至無為自安者。六神通是定寂果。舉通明定。無為自安者。真空理靜之定也。依下經文。禪有三緣。一定亂想不起。二定生一切功德。三定利眾生。亂想不起者。澄心一境。無理外紛。動生一切功德者。禪名支休。能出生功德行也。利眾生者。即寂而興用也。修正法智者。第六波若度。乃至入惠海流紹菩薩位者。惠海流者真空智慧海流也。紹菩薩位者。紹真實菩薩位也。依下經文。惠有三緣。一照有諦。二照無諦。三照中道第一義諦。照有諦者。事礙有也。無諦者。照空無也。中道第一者。非有非無稱為中道。理中精最故名第一也。行無相願者。第七願波羅蜜。乃至一切願滿流入佛海者。諸佛智慧深而至曠故云海也。依寶云。經中前明方便。後明願。此中先明願後明方便也。依下經文。願有三緣。一自行願。二神通願。三外化願。自行願者。自願行諸善行也。神通者。行用無礙也。外化者。自行無礙故。則能化人也。大惠方便者。第八方便波羅蜜。法河無礙到二諦際者。於佛性水涅槃河中無礙。窮二諦邊際也。依寶云。經中若空山曠澤非我所物。若華樹若果樹。若疊若疊樹。盡仰心供養一切三寶。日三時夜三時。如是供養迴向菩提。以明方便也。依下經文。方便有三緣。一進趣向果。二巧會有無。三一切法不捨不受。進趣向果者。進趣菩提也。巧會有無者。處有化物而不著於有。證空常用而不滯於無也。不捨不受者。不見妄法可除故云不捨。不見涅槃可證故云不受也。故維摩經。見苦斷集。證滅修道者。此是戲論。法非修道也。大力神通者。第九力波羅蜜。乃至變化在我得無所畏者。我本自在為義。得無所畏。此解力義彊契之解也。依下經文。力有三緣。一報通。二修通。三變化通。報通者。如似諸天等生報得通不待修得。二修通者。如修定人從定發通也。變化者。諸佛菩薩無障礙變現也。邊際智滿者。第十智波羅蜜。窮二諦邊際也。金剛智成登道場果者。真實金剛智成。亦云滅者。緣解金剛也。依下經文。智有三。□□□明智。二一切種智。三變化智。無明智者。涅槃經云。無明明者。謂畢竟空也。亦云無相智。一切種智者。種別而智也。變化智者。諸佛菩薩無障礙智也。我今已覺已下明果中願。就中有三。初有十一偈。明果中行滿願滅眾生七見六著。次有一偈。明得應身用。次有三偈。結因果願滿。修進餘行。入薩婆若海。七見□□□□見者。邪見。我見。常見。斷見。戒盜見。果盜見。疑見也。六著者。貪愛瞋癡欲慢。六著名中略而不具。我今已覺者。願我未來已覺萬法理周也。乃至解相續假滅計斷心者。眾生見現在身亡。謂無後報來續。起於斷見不肯修於善因。乃行惡行。今願解假有來報相續。滅除計斷之患也。覺照法化者。願我未來覺達萬法。同於幻化也。乃至悟法緣成滅計常心□。眾生為眾緣所成。故知無常五陰成眾生。為因成假。以五陰因望眾生疏故。名緣成假。此因成緣成皆因果並現。亦云。五陰成眾生。即是因成假。亦名緣成假也。我得滿體乃至悟相待法滅計我心者。我本自在為義。我眾生待惡而有好待有好過而有智為他刑待易奪。故知無我也。無緣大悲者。無有親屬因緣亦能起悲。無緣而不悲也。乃至解假因生滅見盜心者。以不達過因故。見他邪見等為。是名為見盜。今解。假體從過因而生。更不取諸見為。是故滅見盜也。第一滅度者。自願證涅槃真寂也。悟實法緣滅戒盜心者。眾生癡故。取他牛戒雞雉等戒為正道。今明悟真實法性因緣真解成就故。不取邪戒為。是故滅戒盜也。得十力果者。如佛十力果報也。悟二諦照滅邪見心者。眾生邪見故。訪無二諦因果。今悟二諦故。滅除邪見也。以金剛刀者。以佛金剛智刀也。悟十二緣滅疑見者。若不達十二因緣者。則於三世因果不能了知。名之為疑。今解因緣因果句樓三世故。能滅疑見也。獨照無方者。無方而不照也。識法無常滅貪慳心者。若不達身是無常者。則貪惜財物以擁此身。今解。無常故於財物無著。故滅貪慳也。故十地經云。是菩薩離我想故。尚不貪身。何況所用之事。是故無有不活畏也。五眼三達者。從肉眼至佛眼也。達於三世名三達也。修三明覺滅癡闇心者。過去宿命明。未來。天眼明。現在漏盡明。具此明解故。能滅癡闇也。紹三寶解滅瞋諍者。三寶解體無違諍也。入一切空滅無明藏者。解萬法體空故。無明不待遣而自除也。乘大法船入佛法乘者。乘大涅槃法船。入佛果乘也。我因果願已下三偈。明因果願滿修進餘行也。今於諸佛前受大願者。對佛自言。如似勝鬘對佛。我從今日乃至菩提。於所受戒不起犯心。一切菩薩。若入是願。無不得入薩婆若海者。為因義成故。決定趣果無差也。佛子住是住中已下。明行願功能。初明行願功能。後明勸受十無盡戒。過外一切凡夫行十信者。修種已前信相菩薩也。今復修行無量功德者。於此住中廣修諸行。謂十波羅蜜三空等行也。三空者。果空故無相。因空故無作。無空空相故云無空。故維摩經云。空病亦空也。除我人生者等。皆十六神我之名。常樂我淨者。身中橫計也。三界計縛者。分段戒也。一切法門攝在心中者。菩薩發心萬行並修也。有十不可誨戒者。是菩薩根本戒。不可直悔得滅。八萬四千攝善法戒容得懺悔也。不殺者。有生之類。人天為貴。諸佛菩薩。是良友福田。殺害餘類生命違惱尚重。況人天諸佛菩薩也。依梵網經。乃至一切有命也。不盜者。財能資已翫著情深。若盜他物損惱處重。故梵網經云。乃至一針一草皆犯菩薩波羅夷也。不婬者。婬欲不淨生死根原苦故。行婬則染污淨心彌增生死。故梵網云。乃至畜生女。諸天女。鬼神女。及非道行婬也。不妄語者。菩薩立行為欲息妄歸真。嚻言違理。自敗敗人故也。不說出家在家菩薩罪過者。菩薩修行為欲紹隆三寶。理宜加敬讚善。返說其過。故得重罪也。不沽酒者。酒性迷亂敗道因緣。飲者有三十六失。何況廣沽與人也。自讚毀他者。修行之人為除我慢貢告自讚增貪毀他增瞋。故梵經云。菩薩應伐一切眾生受加毀辱惡事自向以好事與他人。若陽己意隱他好事。他人受毀者。犯菩薩波羅夷。不慳者。慳正障檀行。檀是萬行之始。始行若不立。萬行亦不成也。不瞋者。菩薩發心外化。以慈悲為本。瞋是慈障故也。故勝鬘云。我從今日乃至菩提。於諸眾生不起悉心也。不謗三寶者。三寶是出苦之良津。若謗三寶永沈苦海也。不可悔者。不可直悔得滅。要須更受。方可如本也。八萬四千生滅者。舉果報來示。失發心住乃至十地者。失利處深故。不可破也。一切佛菩薩行本者。戒是大果之本。眾行之原也。漸漸增廣者。從發心已上皆萬行並修。但解有明昧漸增廣也。

"I will now briefly explain the entry of names for one worthy, that is, the abode of initial aspiration": the first person of the practice-lineage. Before ascending to the abode, there are ten bodhisattvas who conform in name: before explaining the person in the abode of aspiration, it first clarifies the characteristics of the bodhisattva of name before the abode. One who cultivates the ten minds but has not yet completed them is a bodhisattva of faithful characteristics. Through the text's cultivation of true contemplation, the fundamental understanding opens, forming the practice of seeds and establishing the equipment of merit and wisdom to adorn oneself; one thereby attains entry into the practice-lineage. In the position of the first abode, one extensively cultivates practice and vows; only then can one succeed in accomplishing the practices of the forty-two worthy and noble stages. Because one's resolve is definitive, it is called the faithful mind. Because one contemplates the object without wavering, it is called [mindfulness]. Because one urges oneself diligently without faltering, it is called the mind of vigor. Because one contemplates and penetrates the characteristics of phenomena, it is called the mind of wisdom. Because one clears the mind upon a single object, it is called the mind of concentration. Because one's cultivation is solid, it is called the mind of non-retrogression. Because one redirects causes toward the fruit, it is called the mind of dedication. Because one protects and upholds the Buddha-Dharma, it is called the mind of protection. Because one guards against fault and halts evil, it is called the mind of precepts. As for "vow": the Daśabhūmika-śāstra says that because one aspires and anticipates great bodhi, there are the great vows of with-practice and without-practice. "With-practice" is the practice of converting beings within existence; "without-practice" is the practice of realizing quiescent emptiness. As for "attaining entry into the practice-lineage and extensively practicing all vows": because one has not yet fulfilled this stage, one extensively generates practice and vows. Just as in the Daśabhūmika, after attaining residence in the first ground, one again extensively gives rise to vows and cultivates them. In the second section, on speaking verses to raise vows, the text has three parts. First, there are two verses, presenting the intention of the sutra compiler in introducing the worthy of the abode of aspiration speaking verses. Second, from "I now practice giving" down to "transforming all [beings]," there are eleven verses, clarifying the vows within the cause. Third, from "I have now awakened" onwards, there are fifteen verses, clarifying the vows within the fruit. "All vows enter into my vow": because the generation of vows below extends through both cause and fruit. This is just like Śrīmālā generating three vows: first, the vow for one's own practice; second, the vow for external conversion; third, the vow to protect the Dharma. The bodhisattva's vows, like the sands of the Ganges, all enter into these three great vows. The second clarifies the vows within the cause. First, there are ten verses clarifying the ten pāramitās. Below there is one verse clarifying entry into the stainless ground. As for the ten pāramitās: the first is dāna; the second is śīla; the third clarifies kṣānti; the fourth clarifies vīrya; the fifth clarifies dhyāna; the sixth is prajñā; the seventh is signlessness; the eighth is upāya; the ninth clarifies bala; the tenth is the fulfillment of boundary wisdom. "I now practice giving and vow that sentient beings abandon the thought of greed and desire": to give away wealth is easy; ordinary beings can also do it. To abandon greed and desire is difficult; it requires a noble person. According to the text below, giving has three conditions: first, wealth; second, Dharma; third, giving fearlessness to sentient beings. Giving wealth is clothing, food, grain, silk, and so forth. Giving Dharma is the phenomena of the two truths, the teachings of the Great and Small Vehicles. As for fearlessness: the Ratnamegha-sūtra explains abandoning weapons oneself and teaching others to abandon weapons, because they are instruments of killing. "Always practicing the Dharma precepts": the precept pāramitā. One vows oneself to always practice the true Dharma precepts. "Attaining correct liberation": the fruit and retribution of upholding precepts. According to the text below, precepts have three conditions: first, precepts of self-nature; second, precepts of adopting good dharmas; third, precepts of benefiting sentient beings. Precepts of self-nature are the precepts of restraint: there is no evil that is not stopped. One is naturally able to uphold them; hence the Daśabhūmika-śāstra says that it is just like a fine horse being subdued by its very nature. Precepts of adopting good dharmas are the precepts that gather all good dharmas: there is no good that is not cultivated. Precepts of benefiting sentient beings are the precepts that gather sentient beings: there is no sentient being that is not transformed. "Always upholding the six forbearances": vowing oneself to the subsequent forbearance of the six sense faculties. "Up to resting in the forbearance of quiescent phenomena": only when the understanding of emptiness is accomplished is it true forbearance. According to the text below, forbearance has three conditions: first, enduring ascetic practices; second, enduring external evils; third, forbearance of the supreme truth. Ascetic practices are the dhūtas, dwelling in forests and wilderness, and other things difficult to do that one can do. Enduring external evils is beatings, abuse, and destruction. Forbearance of the supreme truth is the understanding of emptiness. "Power of great vigor": the fourth pāramitā, vigor. "Constantly practicing without abiding, entering the fruit of self-awakening": diligently cultivating, blazing continuously, hence "without abiding." Unsurpassed bodhi is verified only by the mind itself and is not attained through external conditions; thus it is called "self-awakening." According to the text below, vigor has three conditions: first, raising a mind-practice of great endurance; second, progressing toward the goal through skillful means; third, diligently transforming sentient beings. "Great vow": vowing to sever all evil and vowing to cultivate all good; among vows nothing surpasses this, hence it is called "great." Progressing through skillful means: cultivating to advance toward the fruit. Diligently transforming sentient beings: reaching to the limits of the future without resting. "Resting in the mind of dhyāna": the fifth, dhyāna pāramitā. "Up to resting naturally in unconditioned ease": the six supernatural powers are the fruit of meditative quiescence; citing the powers clarifies the concentration. "Resting naturally in unconditioned ease": this is the concentration of the quietude of true emptiness. According to the text below, dhyāna has three conditions: first, the concentration wherein turbulent thoughts do not arise; second, the concentration that generates all merits; third, the concentration that benefits sentient beings. "Turbulent thoughts do not arise": settling the mind upon one object, free from external turmoil. "Generating all merits": dhyāna is called a constituent rest, capable of producing meritorious practices. "Benefiting sentient beings": raising activity right within quiescence. "Cultivating the wisdom of the true Dharma": the sixth, prajñā pāramitā. "Up to entering the flow of the ocean of wisdom and succeeding to the bodhisattva position": "the flow of the ocean of wisdom" is the flowing ocean of the wisdom of true emptiness. "Succeeding to the bodhisattva position" is succeeding to the position of a true bodhisattva. According to the text below, wisdom has three conditions: first, illuminating the truth of existence; second, illuminating the truth of non-existence; third, illuminating the middle way supreme truth. Illuminating the truth of existence: phenomena obstructing existence. Truth of non-existence: illuminating emptiness and non-existence. The supreme truth of the middle way: being neither existent nor non-existent is called the middle way; being the finest and most supreme within the principle, it is called the first and supreme. "Practicing the vow of signlessness": the seventh, vow pāramitā. "Up to fulfilling all vows and flowing into the ocean of buddhas": the wisdom of the buddhas is deep and supremely vast, hence called an "ocean." According to the Ratnamegha-sūtra, it first explains skillful means and later vows; here, it first explains vows and later skillful means. According to the text below, vows have three conditions: first, vows for one's own practice; second, vows for supernatural powers; third, vows for external conversion. Vows for one's own practice: vowing oneself to practice all good deeds. Supernatural powers: unobstructed action and function. External conversion: because one's own practice is unobstructed, one can then transform others. "Skillful means of great wisdom": the eighth, upāya pāramitā. "The Dharma river is unobstructed, reaching the boundary of the two truths": unobstructed within the water of buddha-nature and the river of nirvāṇa, exhausting the boundary of the two truths. According to the Ratnamegha-sūtra: if there are empty mountains and wide marshes that are not one's property, flower trees or fruit trees, cotton cloths or cotton trees, one offers them all with a reverent mind to all the Three Jewels, three times by day and three times by night; making such offerings and dedicating them to bodhi clarifies skillful means. According to the text below, skillful means has three conditions: first, progressing toward the fruit; second, skillfully harmonizing existence and non-existence; third, neither abandoning nor grasping any dharmas. Progressing toward the fruit: advancing toward bodhi. Skillfully harmonizing existence and non-existence: residing in existence to transform beings without clinging to existence; realizing emptiness with constant function without stagnating in non-existence. Neither abandoning nor grasping: not seeing deluded dharmas that can be eradicated, hence "not abandoning"; not seeing a nirvāṇa that can be realized, hence "not grasping." Therefore the Vimalakīrti-sūtra says: seeing suffering, cutting off its accumulation, realizing cessation, and cultivating the path—this is conceptual proliferation, for the Dharma is not cultivation of the path. "Great power of supernatural faculties": the ninth, power pāramitā. "Up to transformations resting in me, attaining fearlessness": "I" originally has the meaning of mastery; attaining fearlessness is an understanding aligned with the strength of the meaning of power. According to the text below, power has three conditions: first, retribution powers; second, cultivated powers; third, transformative powers. Retribution powers: like gods and others who obtain powers as a life-retribution without waiting to cultivate them. Second, cultivated powers: like a person cultivating concentration who emits powers from concentration. Transformative powers: the unobstructed manifestations of buddhas and bodhisattvas. "Fulfillment of boundary wisdom": the tenth, wisdom pāramitā, exhausting the boundaries of the two truths. "Adamantine wisdom accomplished, ascending to the fruit of the bodhimaṇḍa": true adamantine wisdom is accomplished, also called cessation; this is the adamantine discernment of conditions. According to the text below, wisdom has three [aspects]: […] illuminating wisdom; second, knowledge of all aspects; third, transformative wisdom. Ignorance-illuminating wisdom: the Nirvāṇa Sūtra says that the light of ignorance refers to ultimate emptiness; it is also called signless wisdom. Knowledge of all aspects: knowing things distinctively according to their kinds. Transformative wisdom: the unobstructed wisdom of buddhas and bodhisattvas. From "I have now awakened" onwards, it clarifies the vows within the fruit. In this there are three parts. First, there are eleven verses, clarifying that within the fruit, practices are fulfilled and vows are made to extinguish the seven views and six attachments of sentient beings. Next, there is one verse, clarifying the attainment of the function of the response body. Next, there are three verses, concluding with the fulfillment of causal and fruitional vows, cultivating and advancing the remaining practices, and entering the ocean of sarvajñatā. The seven views […] views are: heterodox view, view of self, eternalist view, annihilationist view, view of grasping attachments to precepts, view of grasping attachments to fruits, and skeptical view. The six attachments are: greed, love, anger, delusion, desire, and pride. In the name "six attachments," it is brief and incomplete. "I have now awakened": vowing that in the future I will have awakened to the complete principle of all phenomena. "Up to understanding nominal continuity and extinguishing the mind that calculates annihilation": sentient beings see the present body perish and believe there is no future retribution coming to continue it, giving rise to the annihilationist view, unwilling to cultivate good causes, and thereby performing evil deeds. Now one vows to understand nominal existence, the continuity of coming retribution, and extinguish the fault of calculating annihilation. "Awakening and illuminating the transformation of phenomena": vowing that in the future I will awaken and penetrate all phenomena as being identical to magical illusions. "Up to realizing the conditioned production of dharmas and extinguishing the mind that calculates permanence […]": sentient beings are formed from a multitude of conditions; therefore, knowing that the impermanent five aggregates form sentient beings is nominal causation; because the cause of the five aggregates is distant with respect to sentient beings, it is called nominal conditionality. Both nominal causation and nominal conditionality display both cause and fruit simultaneously. It is also said: the five aggregates forming sentient beings is itself nominal causation, and also called nominal conditionality. "I attain the full body […] up to realizing relative dharmas and extinguishing the mind that calculates a self": "self" originally has the meaning of mastery; my sentient beings depend on evil to have good, depend on having good faults to have wisdom, and are controlled and displaced by others; therefore, one knows there is no self. "Unconditioned great compassion": even without the conditions of kinship, one can give rise to compassion; there is no condition under which one is not compassionate. "Up to understanding production from nominal causes and extinguishing the mind that grasps views": because one does not penetrate past causes, seeing the heterodox views of others as correct is called grasping views. Now one understands that the nominal entity is produced from past causes and no longer takes various views to be correct; therefore, one extinguishes the grasping of views. "The foremost cessation": vowing oneself to realize the true quiescence of nirvāṇa. "Realizing true dharmic conditions and extinguishing the mind of grasping precepts": because sentient beings are deluded, they take others' bovine precepts, avian precepts, and so forth as the correct path. Now it clarifies that because of the realization of the causes and conditions of the true Dharma-nature, true understanding is accomplished; one does not take heterodox precepts as correct, and therefore extinguishes the grasping of precepts. "Attaining the fruit of the ten powers": like the fruit-retribution of the ten powers of the Buddha. "Realizing the illumination of the two truths and extinguishing the mind of heterodox views": because of heterodox views, sentient beings seek to deny the causes and fruits of the two truths; now, realizing the two truths, one extinguishes heterodox views. "With the adamantine knife": with the Buddha's knife of adamantine wisdom. "Realizing the twelve causes and extinguishing skeptical views": if one does not penetrate the twelve links of dependent origination, then one cannot fully know the causes and effects across the three times, and this is called skepticism. Now, understanding that dependent origination, cause, and effect embrace the three times, one can extinguish skeptical views. "Solitarily illuminating without boundary": there is no direction that it does not illuminate. "Recognizing that dharmas are impermanent and extinguishing the mind of greed and stinginess": if one does not penetrate that the body is impermanent, one hoards wealth to protect this body. Now, understanding impermanence, one has no attachment to wealth; therefore, one extinguishes greed and stinginess. Thus the Daśabhūmika-sūtra says: because this bodhisattva is free from the notion of self, he does not even begrudge his body, much less the things he uses; therefore, he has no fear regarding livelihood. "Five eyes and three clarities": from the physical eye to the buddha eye. Penetrating the three times is called the three clarities. "Cultivating the awakening of the three clarities and extinguishing the mind of ignorant darkness": knowledge of past lives in the past, knowledge of the divine eye in the future, knowledge of the destruction of outflows in the present. Possessing this clear understanding, one can extinguish ignorant darkness. "Succeeding to the understanding of the Three Jewels and extinguishing anger and contention": the understood essence of the Three Jewels is free from opposition and contention. "Entering into all emptiness and extinguishing the storehouse of ignorance": because one understands that the essence of all phenomena is empty, ignorance is naturally eliminated without waiting to be dispelled. "Mounting the great Dharma ship and entering the Buddha-Dharma vehicle": mounting the great Dharma ship of nirvāṇa and entering the vehicle of the fruit of buddhahood. The three verses from "My causal and fruitional vows" onwards clarify that when causal and fruitional vows are fulfilled, one cultivates and advances the remaining practices. "Now receiving the great vows before the buddhas": speaking to oneself before the buddhas, just as Śrīmālā said before the Buddha: "From this day forth until bodhi, I will not give rise to a transgressive mind regarding the precepts received." "If all bodhisattvas enter into these vows, none will fail to enter the ocean of sarvajñatā": because the meaning of the cause is accomplished, one definitely advances toward the fruit without error. "O sons of the Buddha, abiding in this abode" onwards clarifies the functions of the practices and vows. First, it clarifies the functions of the practices and vows; later, it clarifies encouraging the reception of the ten inexhaustible precepts. "Surpassing all ordinary practices of the ten faiths of outsiders": the bodhisattvas of faithful characteristics prior to the lineage of cultivation. "Now cultivating immeasurable merits again": extensively cultivating all practices in this abode, namely the practices of the ten pāramitās, the three emptinesses, and so forth. As for the three emptinesses: because the fruit is empty, it is signless; because the cause is empty, it is wishless; because there is no mark of the emptiness of emptiness, it is called without-emptiness. Thus the Vimalakīrti-sūtra says: the sickness of emptiness is also empty. "Ridding oneself of self, person, living being," and so forth: these are all names of the sixteen spiritual selves. "Permanence, bliss, self, and purity": arbitrary calculations within the body. "Calculated bonds of the three realms": the precepts of fragmented lifetimes. "All Dharma gates are gathered within the mind": the bodhisattva generates the aspiration and cultivates the ten thousand practices concurrently. "There are ten non-remissible precepts": these are the fundamental precepts of the bodhisattva, which cannot be extinguished simply by repentance. The eighty-four thousand precepts that gather good dharmas do allow for repentance. "Not killing": among living beings, humans and gods are the most noble, and the buddhas and bodhisattvas are good friends and fields of merit. Killing other types of life still brings heavy offense and vexation, how much more so humans, gods, buddhas, and bodhisattvas. According to the Brahmajāla-sūtra, this extends to all that has life. "Not stealing": wealth can sustain oneself and people's attachment to it is deep; if one steals another's property, the injury and distress caused are heavy. Thus the Brahmajāla-sūtra says: down to a single needle or a blade of grass, all constitute a bodhisattva pārājika. "Not engaging in sexual misconduct": sexual desire is impure, the painful root source of birth and death; engaging in sexual misconduct stains the pure mind and further increases birth and death. Thus the Brahmajāla-sūtra says: extending to animal females, deva females, ghost and spirit females, and practicing sex in non-prescribed ways. "Not speaking falsely": the bodhisattva establishes practice in order to cease falsity and return to truth; clamorous speech contravenes principle, ruining both oneself and others. "Not speaking of the offenses of ordained or lay bodhisattvas": the bodhisattva cultivates practice in order to perpetuate and exalt the Three Jewels; in principle one ought to show reverent honor and praise good, whereas speaking of their faults brings heavy offense. "Not selling alcohol": the nature of alcohol is intoxication and confusion, a condition for ruining the path. Drinkers incur thirty-six faults, how much more so selling it widely to others. "Praising oneself and denigrating others": a practitioner should eliminate arrogance; praising oneself increases greed, and denigrating others increases anger. Thus the Brahmajāla-sūtra says: a bodhisattva should bear humiliation on behalf of all sentient beings, taking evil things upon oneself and giving good things to others; if one displays one's own intentions, conceals the good deeds of others, and lets others suffer slander, one commits a bodhisattva pārājika. "Not being stingy": stinginess directly obstructs the practice of giving (dāna). Giving is the beginning of the ten thousand practices; if the beginning practice is not established, the ten thousand practices will not be accomplished either. "Not being angry": the bodhisattva generates the aspiration to convert externally, taking loving-kindness and compassion as the root; anger is the obstacle to loving-kindness. Thus Śrīmālā says: from this day forth until bodhi, I will not give rise to a resentful mind toward sentient beings. "Not slandering the Three Jewels": the Three Jewels are the excellent ford for escaping suffering; if one slanders the Three Jewels, one sinks perpetually into the sea of suffering. "Non-remissible": they cannot be extinguished simply by repentance; one must definitely receive them again before being restored as before. "Eighty-four thousand births and deaths": citing the fruit-retribution to demonstrate. "Losing the abode of initial aspiration down to the ten grounds": because the lost benefit is deep, they must not be broken. "The root of the practices of all buddhas and bodhisattvas": precepts are the root of the great fruit, the source of all practices. "Gradually increasing and expanding": from initial aspiration onwards, all ten thousand practices are cultivated concurrently, but understanding has clarity and obscurity, so they gradually increase and expand.