本業瓔珞經疏 1.23

Next, regarding the dharmas contemplated by the ten minds of contemplation: First, in the Joyous Ground, abiding in the middle way supreme truth wisdom, the twenty joyous minds, the single inexhaustible vow, and manifesting a hundred dharmakāyas: this is the practice of the bodhisattva of the first ground. They are able to manifest a hundred dharmakāyas, enter the buddha-lands of the ten directions, and teach and transform sentient beings. This is the dharmakāya of actual wisdom, which in its functioning transforms into the apparitional and transformative dharmakāya. 'Entering the buddha-lands of the ten directions' refers to the places where the dharmakāya roams and teaches. 'Producing the five supernormal knowledges' refers to retribution supernormal knowledges, which explains the aforementioned dharmakāya of actual wisdom. 'Entering the illusion-like samādhi' refers to cultivated supernormal knowledges, which explains the aforementioned apparitional and transformative dharmakāya. 'Manifesting and acting as a buddha to effect measureless merit' explains the functioning of the distinct capabilities of the two bodies mentioned above. 'Not receiving the temporal fruits of ordinary people in the three realms' means they do not create mixed karma and undergo rebirth anymore. 'Constantly entering the stage of the One Vehicle': the equal great wisdom of the first ground constitutes the essence of the One Vehicle. 'The four truths in a single mind': the mind within the principle of the supreme truth conditions all four simultaneously; hence it is said, 'The four truths in a single mind: origination, suffering, cessation, and path.' 'The two kinds of dharmakāya undergoing transformative rebirth' explains the twofold illumination of the aforementioned two bodies; entering emptiness with an empty mind, renewing the old and undergoing thousands of turns and myriads of transformations; hence it is called 'undergoing transformative rebirth.' 'The three contemplations manifesting before one': the minds contemplating the three truths clearly illuminate one another. 'Entering the hundred illumination-gates of the dharmas': as the sūtra below explains itself, this may be known. 'The thirteen persistent afflictions': below in the sūtra these are explained as the seven views and the six attachments. 'Mind after mind in cessation': the empty mind is mysteriously aligned, serene in the single characteristic. 'In the flowing stream of the Dharma': the understanding of the single characteristic that is no-characteristic, negating both existence and non-existence, constitutes the flowing stream. 'Spontaneously flowing in': the mind of understanding and contemplation flows into the ocean of the buddhas; hence it is said, 'spontaneously flowing into the ocean of sarvajñatā.' The dharmas practiced by the mind of the bodhisattva of the second ground: 'Personally practicing the ten virtues' is self-practice. 'Teaching others to practice the ten virtues' is external conversion. 'Praising the dharma of the ten virtues' is attaining the five fruits. Question: If we discuss the ten virtues, they merely consist in abandoning the ten unvirtuous actions to make the ten virtues. The Laṅkāvatāra Sūtra states that a bodhisattva of the first ground has already completely severed the karmic results of the three realms. Now, in explaining the practices of the bodhisattva of the second ground, they should have long been practicing the ten virtues. Why does it only now say that they personally practice the ten virtues? Answer: Although the names of the ten unvirtuous actions are the same, in terms of their essence they are solely a single violation of principle. If we expand upon them according to phenomena, their names and characteristics are as numerous as the sands of the Ganges. In summary, there are four kinds. First is the ten unvirtuous actions of a divergent mind: ordinary people in the three realms violate phenomenal facts and harm things, producing intentions and engaging in action. Second is the ten unvirtuous actions of divergent habit-energy: the two vehicles lose mindfulness and engage in action through delusion regarding principle and violation of phenomenal facts. Third is the ten unvirtuous actions of the immediate mind: bodhisattvas before the grounds engage in action through forgetting characteristics and violating principle. Fourth is the ten unvirtuous actions of immediate wisdom: their characteristics are compliant while their essence is contrary; they are performed by the ten noble stages from the first ground onward—this is evil that is non-evil. Therefore the Yingluo jing says: 'Taking the severing of saṃsāra as killing living beings, yet severing without anything severed is taken as non-killing. Taking bodhi by oneself without anyone bestowing it is taken as stealing, yet now attaining without anything attained is non-stealing. A wise person seeks the Dharma without using desire, yet desires for its sake; such is called sexual misconduct; now, clarifying that there is no seeking that can be sought is called non-sexual-misconduct. All speech being erroneous is called false speech; now, speaking of errors without the characteristic of error [is non-false-speech]. Destroying the non-Buddhists is called divisive speech; now, destroying without anything destroyed is called non-divisive-speech. Speaking harsh words to teach and transform sentient beings is called abusive speech; now, transforming without anything transformed is called non-abusive-speech. Speaking in accordance with causes and conditions is called frivolous speech; now, clarifying that causes and conditions are empty is called non-frivolous-speech. Bestowing joy upon all sentient beings is called greed; now, bestowing without the characteristic of bestowing is called non-greed. When the True Dharma is about to perish, disputing with outsiders is called anger; now, disputing without anything to dispute is called non-anger. Grasping the understanding of correctness to seek equality is called wrong view; now, seeing without anything seen is called non-wrong-view.' These ten unvirtuous actions share the same names but differ in their import. Now, when it is explained that the bodhisattva of the second ground clarifies abandoning the ten unvirtuous actions and practicing the ten virtues, these are the ten virtues of immediate wisdom; therefore it only now clarifies personally practicing the ten virtues and teaching others to practice the ten virtues. 'Manifesting in buddha-lands' refers to the places where the two bodies roam and teach. 'Signless' means that no characteristic of a fruit can be attained. 'Thorough contemplation are all accomplished' explains the aforementioned essence of the ground: above, it accomplishes the future fruit; below, it accomplishes the present cause. Cause and fruit being fulfilled constitutes 'all being accomplished.' Regarding the dharmas practiced by the bodhisattva of the third ground, the Ground of Brightness: they are the twelve gates of dhyāna. What are the twelve? They are the four dhyānas, the four formless attainments, and the four immeasurable concentrations. Because bodhisattvas manifest the same dharmas of the four dhyānas and eight concentrations as ordinary people, they cultivate the twelve gates. Although the dhyānas differ, in their factors, numbers, and names, their rules are not distinct. In stages and levels there are four; in factors there are eighteen: five in the first dhyāna, four in the second dhyāna, five in the third dhyāna, and four in the fourth dhyāna. Question: Why is the number of dhyāna factors different? Answer: The first dhyāna and the second dhyāna can only abandon distraction, not yet having abandoned conditioned sensation. The third dhyāna and the fourth dhyāna abandon both conditioned states and sensations, having only increases and subtleties. The unripened first dhyāna is subsumed under expedients, and its practices have many distinctions, so it is established with five factors. The second dhyāna is fully ripe, manifesting effortless functioning, so only four are established. The expedients of the third dhyāna are not yet ripe, so it is established with five. The practice of the fourth dhyāna is ripe, so the name is assigned to four. Although there are eighteen factors, in terms of practices there are ten: all five factors of the first dhyāna are taken; in the second dhyāna, only internal tranquility is taken; in the third dhyāna, equanimity, mindfulness, and tranquil wisdom are taken; in the fourth dhyāna, neither-pain-nor-pleasure is taken; these make ten. Question: Why are there no factors such as equanimity and mindfulness in the second dhyāna? Answer: Because it has only just eliminated vitarka and vicāra and has not yet attained spontaneous composure and balance, there is no equanimity. Tranquil conditioning not yet being complete, it cannot have mindfulness. Tranquil illumination not yet having risen, it cannot have wisdom. Joy and pleasure not yet having been eliminated, there is no neither-pain-nor-pleasure. The third dhyāna has abandoned discriminating sensation, so there is no joy; because there is pleasure, it cannot have neither-pain-nor-pleasure. The fourth dhyāna has no wisdom because conditioned sensation has come to an ultimate end, its stage ascending to signlessness; lacking that wisdom illumination, tranquil wisdom is not established; acting spontaneously without moving, it therefore has the factor of equanimity. Regarding vitarka and vicāra: initially corresponding with tranquil conditions is called vitarka; reflecting and practicing within tranquil conditions is called vicāra. Therefore the treatise says:

A coarse mind is investigative contemplation (vitarka); a subtle mind is analytical contemplation (vicāra). When contemplation becomes ever more ripe and harmonious, pleasurable satisfaction arising from the obstruction of meaning is called joy (prīti). When joy becomes further attuned and stabilized, this constitutes bliss (sukha). Directly attaining the substance of absorption is called one-pointedness of mind (ekāgratā). In the second dhyāna, one is separated from distraction and mature, free of all investigative and analytical contemplation, which constitutes inner tranquility. In the third dhyāna, since one is free from the mind of joy, letting go of and resting the mental activities is called equanimity (upekṣā). Since there is no conditioning perception, one is able to relish the object without wavering, which constitutes mindfulness (smṛti). Being completely fulfilled in that very stage constitutes bliss (sukha). Since the conditioned grasping is not yet exhausted, there is still the illumination of wisdom, which constitutes wisdom (prajñā). In the fourth dhyāna, the stage attains signlessness; cut off from the four sensations, it is devoid of both pain and pleasure, which is called neither-painful-nor-pleasant. Question: Why is it called dhyāna? What is meant by samādhi? Answer: This sūtra says: 'Dhyāna is called a grove of limbs; samādhi is called restrained containment.' Because it does not scatter across kalpas, it is called meditative absorption (dhyāna-samādhi). Dhyāna receives its name from its functions; when discussing samādhi, it is named after its actual substance. Question: What about the differences in depth of the four dhyānas? Answer: The Dharmaguptaka-vinaya states: The initial conditioning of the first dhyāna corresponds to water and roasted flour mixed together yet not truly merging into one another. The second dhyāna is like a spring atop a mountain; not that it does not moisten, but the place of its origin is shallow and small, lacking great utility. The third dhyāna is like a flower in a pond, brimful inside and out, inexhaustible. The fourth dhyāna is like a lamp in a closed room, untouched by interior or exterior movement, its light rising straight up, attuned and straight without wavering. Question: What are their physical colors and signs? Answer: The first dhyāna is yellow; the second dhyāna is pure white. If fully executing the ritual practice, it is as explained in the Yogācārabhūmi-sūtra. Therefore, collectively taking the four dhyānas, the four formless attainments, and the four immeasurables, they are determined as the twelve gateways. Regarding 'the initial investigative contemplation, analytical contemplation, joy, bliss, and one-pointedness of mind': above, the twelve gateways were collectively mentioned; here, the five limbs of the first dhyāna are individually listed. Initially harmonizing with the serene condition is called investigation (vitarka). Reflecting and cultivating within the serene condition is called analysis (vicāra). When contemplation becomes ever more attuned, pleasurable satisfaction arising from the obstruction of meaning is called joy (prīti). When joy becomes ever more mature, it is called bliss (sukha). The blissful mind maintaining tranquility constitutes one-pointedness of mind. These four serve as causes to attain the fruit of the first dhyāna; therefore, it is said that the sixth, the silent mind, is the substance of absorption. In the second dhyāna, there are joy, bliss, reliance, and one-pointedness of mind: halting distraction and obtaining tranquility, there is joy. When joy turns into gladness, it is called bliss. When bliss gives rise to merits, it is called reliance. The silent cessation of the mind of reliance constitutes one-pointedness of mind; directly attaining the substance of absorption constitutes one-pointedness of mind. In the third dhyāna, there are bliss, protection, mindfulness, wisdom, and one-pointedness of mind: pleasurable satisfaction is bliss; attuning the mental factors is protection; following the object is mindfulness; illuminating principle and entering emptiness is wisdom; maintaining tranquility constitutes one-pointedness of mind. The five minds serve as causes, and the sixth, the silent mind, is the substance of absorption. In the fourth dhyāna, there are neither-painful-nor-pleasant, protection, mindfulness, and one-pointedness of mind: not being conditioned or troubled by the suffering of the lower desire realm or the bliss of the third dhyāna is called neither-painful-nor-pleasant. Regulating all minds is protection. Relishing the object is mindfulness. Serene conditioning upon a single object constitutes one-pointedness of mind. The fifth constitutes the fruit. Dhyāna being called a 'grove' is understandable. As for the four formless samādhis sharing the five limbs: in all four stages, perception serves as the path of expedients. Protection is attuning. Venerating and halting is abiding. Contemplation of the object is illuminating the condition. Taking the five as causes, the sixth mind constitutes the fruit. Arising from the fruit of samādhi are the four immeasurable minds, called immeasurable samādhi. Regarding 'the noble ones manifest as identical to ordinary persons': ordinary persons cultivate samādhi therein, receive the fruit of eighty thousand kalpas of life, and cling to it as ultimate. For the sake of ordinary persons, the noble ones take birth in that place, and through the power of mastery, they further surpass these dharmas, enter immeasurable samādhi, and teach and transform sentient beings in hundreds of thousands of buddha lands. As for the dharmas practiced by bodhisattvas of the fourth ground, the Flaming Ground: this refers to the practice of exhaustively learning the thirty-seven factors [of awakening]. The first twenty-two factors contemplate the emptiness of conventional designations, extinguishing the mind that manifests the characteristics of self and person, from the four applications of mindfulness to the five powers. The eightfold noble path extinguishes the self and person of real dharmas. The seven factors of awakening are the contemplation of the two truths. They manifest one hundred million dharmakāyas to transform sentient beings. As for the dharmas practiced by bodhisattvas of the fifth ground, the Difficult to Conquer Ground: this refers to the sixteen truths. Though there are sixteen truths, they do not exceed the four truths. The five truths—the truth of existence, the truth of distinction, the truth of marks, the truth of manifesting achievement, and the truth of expounding—are distinctions within the truth of existence. There are two kinds of four truths: the higher is the unconditioned four truths; the lower four are the conditioned truths. The truth of emptiness and the supreme truth take emptiness as the truth. The Tathāgata's truth of wisdom takes wisdom as its substance. As for the treatises on the five sciences, they are as expounded above. As for the dharmas practiced by bodhisattvas of the sixth ground, the Manifest Ground: this refers to the twelve links of dependent origination. With compliant forbearance manifested, there are ten kinds of contemplation of the twelve links of dependent origination: First, because of grasping at a self and giving rise to karmic actions, there are the twelve. Second, regarding taking birth in the three realms, taking the mind as the root, there are the twelve. Third, because avidyā deludes regarding the supreme [truth], there are the twelve. Fourth, avidyā has two meanings: first, deluding regarding principle; second, acting as a condition for karmic formations (saṃskāra). Karmic formations have two meanings: first, creating good and evil; second, acting as a condition for consciousness (vijñāna). Through mutual dependence such as this, there are the twelve. Fifth, avidyā can produce karmic formations, and karmic formations can produce consciousness; through mutual assistance and completion, there are the twelve. Sixth, avidyā, craving, and grasping are the path of defilements; karmic formations and existence are the path of karma; the five present fruits and future birth-and-death are the path of suffering; hence there are the twelve. Seventh, the three periods of time: in the past are avidyā and karmic formations; in the present are consciousness, name-and-form, the six sense bases, contact, and sensation; in the future are craving, grasping, existence, and birth-and-death; hence there are the twelve. Eighth, the three kinds of suffering: avidyā, karmic formations, consciousness, name-and-form, and the six sense bases are the suffering of conditioning; sensation is the suffering of suffering; from sensation and grasping up to old age and death is the suffering of change; hence there are the twelve. Ninth, because this exists, that exists; because this does not exist, that does not exist; taking emptiness of nature as the root, there are the twelve. Tenth, because avidyā exists, bondage produces the twelve. As for contemplation in reverse and forward order: the cessation of avidyā entails the cessation of karmic formations, up to old age and death, which is contemplation in reverse order. As for the dharmas practiced by bodhisattvas of the seventh ground: this refers to 'taking the wisdom of the three emptinesses,' which is the contemplative mind of the seventh ground. As for the three emptinesses: when causes are exhausted, it is unconditioned; when fruits are exhausted, it is signless; the twofold emptiness of causes and fruits being emptied once again is the emptiness of emptiness. Regarding 'the fruit and retribution of form and mind being extinguished with nothing remaining': on this ground, among the three forbearances, it is the superior forbearance; because it permanently eliminates the form and mind of the three realms, it is said that 'they are extinguished with nothing remaining.' From 'all practices' to 'fulfillment': this explains that the cultivation of the above three emptiness minds is fulfilled.

"Practicing and developing the merits of all practices": from the seventh ground down to the first ground, they all have a mind [abiding in] truth to develop all practices in large part, while development without a mind [abiding in] truth is minor. Therefore, based on the predominant portion, from the seventh ground downward to the first ground, they are exclusively named after developing with a mind [abiding in] truth. From the eighth ground upward, there is exclusively development without a mind [abiding in] truth; development of all practices is plentiful, while development with a mind [abiding in] truth is minimal. Therefore, they are named based on what is predominant; hence from the eighth ground upward, there is exclusively development of all practices without a mind [abiding in] truth. These minds with and without [truth] run through the ten grounds; they are simply designated according to being greater or lesser in amount. "Taking the ten perfections as the foundation": the ten perfections are the foundation of all practices; this concludes the perfection of all practices of the seventh ground. With effortful practice fully prepared, one is about to enter the ocean of effortless practice, and thus it is said to "flow naturally into the ocean of sarvajñatā." That which is practiced by the mind of the bodhisattva of the eighth ground, the Immovable Ground, refers to formless great wisdom. Now, saying "the inconceivable, effortless contemplation": the transformations practiced within the inconceivable mind from the eighth ground upward do not wait for thought and are capable of knowing without deliberation; thus, being able to respond and illumine the myriad phenomena, it is called the inconceivable, effortless contemplation. "Formless great wisdom": the ground's essence is the profound source of double obscurity and identical emptiness; because obstacles of form are completely exhausted, it is formless great wisdom. "Great functioning of expedient means": this is the extraordinary capacity of real wisdom to manifest forms through boundless transformations. "The events of a million kalpas arriving, already effortless": this praises the ten kinds of supernormal faculties of this eighth ground, which transform all dharmas without creating intention. That which is practiced by the mind of the bodhisattva of the ninth ground, the Ground of Good Wisdom, refers to transforming sentient beings with the forty eloquences, where all efforts are accomplished. "Mental propensities already extinguished, and avidyā also removed": this pulls up the burdened form from the portioned [samsāra] and closes off the path of rebirth in the transformational [samsāra], returning to the middle to illuminate once, its deeds being the same as a buddha's. From "all the treasuries of the buddhas" downward, it broadly praises the boundless samādhis and supernormal faculties of this eighth [and ninth] grounds. That which is practiced by the bodhisattva of the tenth ground, the Dharma Cloud, refers to receiving the buddha's [rain of Dharma]. "Shedding the boundless rain of Dharma to reach all sentient beings": if sentient beings of the ten directions ask questions simultaneously, this bodhisattva can reply with a single sound and cause each to generate understanding; hence it is said to "reach all sentient beings." "The two propensities and avidyā extinguished": through the lower forbearance of cessation, the two propensities of all form and mind are both exhausted in a single instant of thought. "Receiving the great official position": great faith is first perfected; sitting on a lotus seat, light is emitted from the crown of the head, entering beneath the Tathāgata's feet. The Tathāgata in turn emits light from his feet, which circumambulates the assembly three times and enters the crown of the bodhisattva's head. One should know that at that time, it is called consecration (abhiṣeka), and the bodhisattva receives the official position of buddhahood. "Supernormal transformations are boundless, up to having formless functioning": because its functioning is difficult to fathom and cannot be known by restriction to forms, it is called formless. "Buddha's disciple, up to practicing to achieve awakening": this clarifies that of all the worthy and noble ones in these forty-two gates, none does not attain realization of the fruit of buddhahood through these renowned gates; hence it says "practicing to achieve awakening." "Buddha's disciple, I previously taught in the sixth heaven": this cites the expounding of the ten grounds in the assembly of the Avataṃsaka [Sūtra] to verify the present teaching, exhorting those in the present assembly. "Buddha's disciple, the dharma of understanding and practice of the Immaculate Bodhisattva of the eleventh ground" refers to entering the Dharma-Radiance Samādhi through the valiant-subduing concentration. The valiant-subduing concentration is an alternative name for the adamantine concentration. "Practicing the ten dharmas": these ten dharmas are named after the dharmas contemplated as causes. Below, the ten dharmas are listed: First, "learning the buddha's inconceivable transformative supernormal faculties", which is unobstructed functioning. Second, "gathering the bodhisattva's retinue", which is gathering conditions to enter reality. Third, "re-cultivating the dharma-gates previously practiced": because of not abandoning the worldly, one re-cultivates the forty dharma-gates. Fourth, "complying with all buddha-lands to inquire after all buddhas": this is wisdom conforming with principle; giving rise to practice in correspondence with the dharmadhātu, it is therefore called complying with all buddha-lands to inquire after them. Fifth, "parting from the parents of avidyā": because avidyā previously had no correspondence, and when severing delusions one reaches the meaning of the unborn, the sands of the Ganges, and the four dwellings, there are no subsequent kinds [of delusions]—only the single mind alone—and thus one parts from the parents of avidyā. Sixth, "entering the gate of double obscurity": this is the trend toward the vast, dark origin of the torch of circular radiance. Seventh, "manifesting as identical to a buddha": pervading the dharmadhātu, one's understanding is identical to that of a buddha, which is called manifesting as identical to a buddha. "Manifesting all forms and appearances": forms appear like stars and dust. There is no body that is not a body; because one can manifest bodies everywhere in bodiless places, it is called manifesting all forms and appearances. Eighth, "possessing both kinds of dharmakāya": the dharmakāya reveals the essence, and the response body relies on the function; essence and function correspond, and thus it is called possessing both bodies. Ninth, "having neither of the two propensities": beginning from the first ground, the defilements of form are completely severed at the eighth ground; the beginning of severing the defilements of mind at the fourth ground is completely severed at the tenth ground. Now it clarifies that for the bodhisattva of the eleventh ground, both the two propensities of form and mind are laid to rest. Tenth, "ascending to the peak of the mountain of the Middle Way": at the final adamantine mind, cutting off the low and damp places below is called the mountain peak. "Therefore the Immaculate Bodhisattva, up to the dharma-gate of merits": this explains the length and brevity of the kalpas of the Immaculate Bodhisattva's path and practice above. Again, from "the Joyous Ground" downward up to "constantly practicing the practices of a buddha": this clarifies that understanding is identical to that of a buddha; the treasury of Dharma reaches fullness, and having accomplished sarvajñatā, one practices the practices of a buddha. "Buddha's disciple, I previously in the third dhyāna": this again cites the teaching of the practices of the bodhisattva bound to one last birth in the third dhyāna during the Avataṃsaka assembly, exhorting the present assembly to receive and uphold it. The forty-second ground is named the Ground of Cessation-Mind and Wondrous Enlightenment. This is the upper grade of cessation. The realm beyond forms wonderfully abides in solitary illumination, which is called the Ground of Wondrous Enlightenment. The myriad forms are all laid to rest; its essence transcends beyond the hundred negations, and not being moved by the manifold forms, it is called eternally abiding in the single mark, the sarvākārajñatā. "Illuminating and penetrating the unborn, the beginning and end of the truth of existence": the meaning of the arising of delusion in nature is the beginning, and the meaning of the exhausted delusion of existence is the end; therefore it is said to be the beginning and end of the truth of existence. "Only a buddha completely exhausts the root of sentient beings": this is avidyā. Because avidyā serves as the root of the manifold delusions, it is called the beginning; because it is exhausted after delusions [are ended], it is called the end. Only a buddha thoroughly illuminates it. "Buddha's disciple, I was previously beneath this tree, up to you should uphold it on the crown of your head": this again cites the time when the sea of the dharmadhātu was expounded in the Avataṃsaka assembly, where eighty thousand bodhisattvas manifested realization of perfect awakening, exhorting the present assembly to uphold it on the crown of the head and practice it. From "Jingshou Bodhisattva said to the Buddha" downward up to "avidyā"...

…is called incomplete meaning. This section asks about the two kinds of dharmakāya as karmic fruition. As for why this question comes up: the four previous questions only inquired into names, contemplative practices, and their explanations, but did not clarify the great functioning of the dharmakāya. Therefore, Jingshou Bodhisattva now asks whether the dharmakāya is form or mind. He raises two questions. The first question: From the first ground to the immaculate [ground], what mental characteristics constitute worldly retribution? The second question: From the first to the immaculate ground, what physical characteristics of form does the dharmakāya as supramundane retribution possess? / Regarding "O sons of the Buddha, the supramundane fruition…": this first answers the supramundane fruition and retribution asked above. As for "From the first ground to the buddha ground, each possesses two bodies": one is the dharma-nature body, and the second is the response-and-transformation body. The dharma-nature body is certainly devoid of non-dharma. Being devoid of non-dharma means the signless real meaning; the essence of this meaning is named the dharmakāya. The dharmakāya is real illumination, while the response is provisional form. Thus, whether forms are coarse or subtle, and whether lifespans are long or […] are entirely the shadow-traces of resonant response; they are not possessed by the Buddha. Their existence lies in the resonant response. Therefore, characteristics of form and lifespan issue from the […] of sentient beings, just as the reflections in a hundred rivers have their reflection in the hundred rivers, while the sunlight shining upon them is without duality. Although the sun is without duality, the reflections in the hundred rivers are all the sun's […]. […] is also like this: the true [body] does not create responses, yet there is nothing that is not a true response; just as reflections arise in the hundred rivers, responses arise in the minds that resonate. The true and the responsive being like this constitute the two bodies; hence it is said that "each possesses two bodies." / From "In the supreme truth…" downward, it adduces the objective realm to explain the true illumination of the dharmakāya. "The dharmakāya of real wisdom" precisely clarifies the wisdom that realizes the reality of the dharmakāya's essence. "'Dharma' means self-nature" explains "dharma" above; "'an accumulation is called a body'" explains "body" above. Because the accumulation of myriad virtues serves as its essence, it is said that "an accumulation is called a body." The roots of goodness of all sentient beings evoke this dharmakāya of real wisdom; therefore, the dharmakāya can manifest external functioning and extraordinary capacity, and thus it is said to "responsively manifest immeasurable bodies." The passage from "the so-called bodies of all lands…" downward shows the manifestation of various bodies in accordance with their capacities and resonance. / Regarding "O sons of the Buddha, a land means the abode of all worthy and noble beings…" down to the conclusion of the section on pure lands: this clarifies that the abode of the dharmakāya is termed a land. A "land" is the designation for a territorial boundary; hence it is said that "a land means the abode of all." As for "Therefore, all sentient beings, worthies, and nobles each abide in their own lands": "sentient beings" refers to ordinary beings and devas of flesh and blood, who abide in impure retribution lands; "worthies" designates the land where people of the thirty minds abide; and "nobles" refers to the lands where the twelve [noble] persons abide. Therefore it says, "Hence all sentient beings, worthies, and nobles each abide in the land of their fruition and retribution." However, lands have no fixed location; they take signlessness as their essence, while purity and defilement reside in the minds of sentient beings, just as images in a mirror lack intrinsic form and beauty or ugliness depends on oneself. Thus, the karmic retributions of sentient beings differ, and each has their respective abode. If ordinary sentient beings abiding in the five aggregates is taken as primary retribution, the five aggregates of ordinary beings take the five aggregates obtained through good and evil causes as their dwelling land. Because mountains and forests are shared in common, they constitute environmental retribution lands. From "nobles of the first ground" downward to "all are not pure lands": this clarifies that the eleven noble persons also take retributive wisdom as their land; with realization succeeding realization over hundreds of kalpas, abiding before and after in succession, this constitutes a retribution land. Only the Buddha alone, with spirit concentrated and solitary illumination, abides in heavenly quiescence and emptiness, penetrating the principle of the realm of reality. Therefore, "when I was formerly in the Hall of Universal Radiance" adduces the land where the names were expounded in the second assembly of the Avataṃsaka [Sūtra] to verify the present exposition. / From "O sons of the Buddha, in a single thought on the first ground…" downward: this explains the vast, boundless functioning of the dharmakāya. In "the dharmakāya wisdom of the first ground accomplishes millions of asaṃkhyeyas of merits": precisely intending to praise the perfect radiance of wondrous enlightenment and the signlessness of the dharmakāya, it first adduces the dharmakāya of the first ground as able to illuminate both minds simultaneously, which cannot be measured by ordinary mental consciousness, in order to reveal that the dharmakāya of wondrous enlightenment is without name and without signs. As for "only in terms of the path of response and transformation": this explains that although the dharmakāya above is without name and without signs, in terms of response traces one may speak of a hundred buddhas; the first ground transforms into a thousand buddhas, the second ground into ten thousand buddhas, the third ground into…, up to the immeasurable bodies of the tenth ground transforming with bondage and liberation. In the realm of the dharmakāya, they are equal and without duality; in essence it is limpid and clear, without this or that. How could the first ground have few practices and the tenth ground have many practices? Therefore it says that only in terms of response and transformation can one speak of hundreds and thousands. In the realm of the dharmakāya, thought after thought is extinguished in quiescence: looking upward, there is no buddha to be sought; looking downward, there is no ignorance or views to be severed, nor are there sentient beings to be transformed. It is only through the functioning of conditions in worldly truth within transformation that there is seeking and obtaining. / From "O sons of the Buddha, it can also be said that cultivating the dharmas of the three classes of worthies…" downward: above, it clarified that the principle of the dharmakāya transcends all signs; now it clarifies that it is not devoid of signs of functioning, but must be entered from the signs of cultivation. Hence it says that cultivating the dharmas of the three classes of worthies one enters the stage of noble persons. Regarding "O sons of the Buddha, even the names of the three classes of worthies and ten grounds are also without name and without signs": because it adduces the principle to reveal the functioning, there are no names or signs. Yet, purely by way of response and transformation, the path and dharma of ancient buddhas always share identical signs of functioning; hence it says that the path and dharma of ancient buddhas have the names of the ten grounds. Below, it urges the assembly of the time to receive and uphold it; because principle and function are equal, it says, "all buddha-dharmas are equal and without difference." / From "O sons of the Buddha, worldly fruition and retribution…" down to the enumeration of names of retribution: this answers the second question above. As for the worldly response-body retributions of the forty-three persons, their jeweled necklaces, royal positions, and precious wheels are distinct and different. The bronze-jewel necklace explains the response body in the lineage of practice. The silver-jewel necklace is the response body in the lineage of nature. The adamantine-jewel necklace is the response body in the lineage of the path. The necklace of a hundred jewels is the first-ground bodhisattva's response body acting as king of the Four Heavenly Kings. The necklace of a thousand jewels is the second-ground bodhisattva's response as king of Trāyastriṃśa. The necklace of ten thousand jewels is the third-ground bodhisattva's response as king of the Yāma Deva[loka]. The necklace of a hundred million jewels is the fourth-ground bodhisattva acting as king of the Tuṣita Deva[loka]. The necklace of incalculable heavenly jewels is the fifth-abode bodhisattva acting as king of Nirmāṇarati. The maṇi-jewel necklace is the sixth-ground bodhisattva acting as king of Paranirmitavaśavartin. The necklace of thousand-colored wisdom light is the seventh-ground bodhisattva acting as king of the Brahma Heaven. The necklace of lion precious light is the eighth-ground bodhisattva acting as king of the Second Dhyāna Heaven.

The necklace of inconceivable light is the ninth-ground bodhisattva acting as king of the Third Dhyāna Heaven. The necklace of supernatural precious light is the tenth-ground bodhisattva acting as king of the Fourth Dhyāna Heaven. The necklace of devic-colored precious light is the immaculate bodhisattva acting as king of the three realms. The necklace of immeasurable precious light is the Buddha acting as king of the dharmadhātu, with bodhisattvas bound to one last birth as his retinue.