Adornment Sutra Commentary (本業瓔珞經疏)

The Sutra of Adornments for the Fundamental Practice

It is said: "Possessing five kinds of... although there are names, they may not correspond to reality; therefore, it is necessary to distinguish three... there is... thus, confirming the existence of fruit. The three insights and ten powers: like a wheel-turning king possessing... there is fruit; therefore, next explain the ten powers. It is difficult to have ten powers that can illuminate and penetrate the future... able to speak and teach. Although there are ten powers, fearlessness, subduing demons, and conquering... fifth, explaining how the Tathagata can turn the wheel of Dharma, severing the afflictions of sentient beings, and nurturing... heavy ones."

Question: Why not directly speak of the forty-two noble sages, but instead wander in the kingdom of Bimbisara? To make people's minds generate faith, and to entrust their hearts to a place, thus relying on a specific location. Furthermore, there are three kinds of abodes: the abode of devas, the abode of Brahma, and the abode of sages. The practices of the six desire heavens are called the abode of devas. The practices of the Brahma heavens and up to the sphere of neither perception nor non-perception are called the abode of Brahma. The practices of Buddhas, Pratyekabuddhas, and Arhats are called the abode of sages. Among these three abodes, abiding in the practices of the sage abode, out of compassion for sentient beings, one dwells in the kingdom of Bimbisara.

Moreover, the three practices of generosity, morality, and wholesome mind are called the abode of devas. The four immeasurable minds of loving-kindness, compassion, sympathetic joy, and equanimity are called the abode of Brahma. Emptiness, signlessness, and wishlessness—these three samadhis—are called the practices of the sage abode.

Furthermore, there are four kinds of abodes: the abode of devas, the abode of Brahma, the abode of sages, and the abode of Buddhas. The first three are as previously explained. The abode of Buddhas refers to the Buddha abiding in the Śūraṅgama Samādhi and other countless samadhis of the Buddhas, the ten powers, the four fearlessnesses, the eighteen unshared qualities, all-knowledge, and various wisdoms, as well as the eighty-four thousand Dharma treasuries and means of liberating beings. Such various Buddha virtues are the dwelling places of the Buddha. The Buddha dwells within them, thus called the abode of Buddhas.

Now, regarding "revisiting": there are two kinds of wandering. First, returning to seven places, thus called "again." Second, reiterating the forty-two individuals from the previous seven assemblies, thus called "again."

"Kingdom of Bimbisara" is called the Land of Good Victory. Among the sixteen great kingdoms, this land excels in the practice of goodness, thus named Good Victory.

"Beneath the Bodhi tree": the practice of Dharma-nature, emptiness, and purity is the path; thus, it is said "beneath the Bodhi tree."

"Place of perfect enlightenment": originally obscured by the sleep of ignorance and the storehouse of sounds, now shattering ignorance completely, illuminating without omission; thus, it is called the place of perfect enlightenment. Therefore, the sutra says: "The Tathagata initially awakened to knowledge, then for the world obscured by ignorance and the storehouse of sounds, opened, revealed, and expounded."

"Again sitting as before": previously sitting on the true precious lion throne of the lotus; now returning to sit here again, thus "again."

"In the past, first attaining Buddhahood": the principle of true nature is beginningless Dharma, thus called "past." Now, understanding exhausts principle, ultimate great enlightenment is achieved; beginning from the beginningless, one has constant existence, thus "first attaining Buddhahood."

"Light and shadow extremely bright": the true illumination of real nature is called "light and shadow extremely bright."

"Now again emitting forty-two lights": extending the light of prajñā wisdom to cover beings, to illuminate the forty-two noble sages, thus emitting forty-two lights.

"Each light possesses immeasurable asamkhyeya merits": illuminating the light of the Dharma-body, responding as the sixteen-foot form, adorning the Dharma-body with immeasurable excellent marks. Also, explaining the practices of myriad virtues and unique abilities, thus "asamkhyeya merits."

"Adorning the excellent Buddha-body": practices adorn the true essence, thus "adorning the excellent body."

"Filling the Dharma-realm": the mind is truly greatly tranquil, thus "filling the Dharma-realm."

"Profoundly transcending all marks": thus "serene like empty space."

"Concentrating spirit, illuminating tranquility": free from all kinds of agitation and disturbance, thus "concentrating spirit." True wisdom clear and bright, thus "illuminating tranquility."

"Delighting in the eternal nature": essence free from all suffering is called "delight." Not arising from causes, called "eternal nature."

"Exhausting transformation, embodying spirit": covering beings, principle ultimate, thus "exhausting transformation." "Embodying spirit": deeply observing all subtle conditions, profound and difficult to fathom, thus "embodying spirit."

"Great function without fixed direction": true wonderful virtues, function pervading the Dharma-realm, called "unique abilities."

"Dharma King": the Way governs the great thousandfold world, thus called "Dharma King." Foremost in the Sahā world, thus the lord of Dharma. Riding upon all subtle conditions, with great compassion aiding beings, thus "acting as parents for all sentient beings."

"Principle not arising from creation": thus called "natural."

"Practice arises, returns to emptiness": called "the hundred-thousand precious lotus lion throne."

"Buddha virtues equal and uniform": thus "all are thus."

"Practice transcends self and other": thus "virtue, path, marks, and excellence are one."

"Body and mind pure": karma without stain or defilement, thus "body and mind pure."

"Meritorious practices universally complete": merits, wisdom, essence without lack, thus "universally complete."

"Able to penetrate profound principle": thus "light penetrating the vajra treasure store."

"Revealing principle, showing people": to manifest transformation without limit.

"Illuminating human lands": observing the world without omission, thus "illuminating human lands."

"Past, future, present": clearly discerning the three times without stagnation or attachment, thus "without further obstacles."

"Responding to conditions, bestowing benefit": thus "transforming and reaching all."

"Liberating Dharma and people, the three times all equal": considering above, past, future, present.

"Perfectly bright, uniquely penetrating, all Buddhas equal": completing above, thus "in the past, all Buddhas sat thus."

At that time, in the assembly, the following text is the sixth section of the "Sequence of Testimony and Faith" that clarifies those who heard together and praises their virtues.

Question: What forms did these bodhisattvas manifest when they entered this world's sacred assembly?

Answer: The great bodhisattvas manifested through their three actions—body, speech, and mind—to illuminate the Great Vehicle and establish faith in the Buddha. Therefore, they were present in this assembly.

Regarding those who heard together, there are two parts: First, from the beginning up to "flowing into all buddha-lands in the ten directions," it praises the virtues of the bodhisattvas who heard together. Second, from "beginning with the east, the boundless..." onward, it lists the names of those virtuous ones.

Within the first part, there are three sections: 1. From the beginning up to "guiding and benefiting sentient beings," it praises their bodily actions. 2. From "hearing the treasury of the Buddha's teachings" up to "without any discrimination," it praises their mental actions. 3. From "with the mouth of great compassion" up to "all buddha-lands," it praises their verbal actions.

The assembly of Bodhisattvas are all those in their last life before Buddhahood. This clarifies that those who have subdued the afflictions, the thirty sages in the womb-stage, and those in the holy grounds of the ten stages and above are the eleven true beings. Their inner virtue is complete and perfect; outwardly, they manifest pure conduct to transform beings.

Question: It is said "those in their last life before Buddhahood" refers to eleventh-stage Bodhisattvas. Their thirty-first life is exhausted; only one life remains. Upon transformation, they become Buddhas. Thus, they can be called "those in their last life before Buddhahood." But in this great assembly, are there not differences among beings, some higher and some lower? How can it be said they are *all* in their last life before Buddhahood?

Answer: Although their stages differ, each can achieve the state of one awaiting Buddhahood. Those of the initial faith-nature, whose faith reaches its ultimate end, also attain Buddhahood—this is the Buddha of Dharma-Joy. Those of the understanding-nature, whose understanding reaches its ultimate end, attain Buddhahood—this is the Buddha of Merit-Forest. Those of the practice-nature, whose practice reaches its ultimate end, attain Buddhahood—this is the Buddha of Vajra-Banner. Those from the first ground upward, whose realization reaches its ultimate end, attain Buddhahood—this is the Buddha of Vajra-Treasure. Although their stages differ, each penetrates completely to the ultimate end, corresponding with the Dharma-realm. Therefore, it is said they are *all* in their last life before Buddhahood. Alternatively, this praises the supreme, specifically praising those with the diamond-like mind at the final stage.

"With spiritual powers and wondrous understanding, pervading the ten directions" clarifies the vast manifestation of the five spiritual powers, riding on opportunities to respond and transform. Their response-bodies manifest everywhere for transformation, thus pervading the ten directions.

"The Dharma-body is boundless" means the great beings are formless, taking Suchness as their essence. Therefore, it is said the Dharma-body is boundless.

"Guiding beings to benefit" means they constantly abide in Nirvana, yet do not abandon worldly practices.

"Hearing the treasury of the Buddha's Dharma" means hearing the profound Mahayana teachings of the twelve divisions of scripture; thus it is called hearing the treasury of the Buddha's Dharma.

"Manifesting the Buddha-nature" means that upon hearing the Mahayana twelve divisions of scripture, the true, eternal nature that is our own is revealed; this is called manifesting. Another explanation: from subduing the afflictions up to the stillness of Nirvana, the cause is deep and subtle in its lower stages; therefore, it is said to manifest the Buddha-nature.

"The wondrous fruit is stillness and extinction" means Nirvana is empty and profound, subtle and formless; this is called the wondrous fruit of stillness and extinction. Therefore, the scripture says: "The stillness and extinction practiced by the Buddhas, words cannot reach. The practices of the grounds are also thus, difficult to speak, difficult to hear." This is the established proof.

"The essential teaching of the unconditioned" means eliminating the conditioned of birth and death is called the unconditioned. Expounding the principle completely is called the essential teaching.

"Knowing the faculties of all beings" means understanding the roots and desires of beings, leaving nothing uncomprehended; therefore, it is said to fully enter the faculties of people.

"With the wisdom of past lives, instructing and transforming gradually" means using the spiritual power of knowing past lives to clearly observe the opportunities of beings, recognize the severity of their afflictions, and teach the Dharma to beings according to the depth of the Dharma-medicine. Therefore, the scripture says: "Prescribe medicine according to the illness, enabling them to take and practice it." This is the established proof.

"The mind enters the boundless" means using the wisdom of reality to contemplate the principle, which is profoundly ultimate; therefore, it is said the mind enters the boundless.

"Understanding the inner and outer essentials" means conforming to the principle is the inner essential; opposing the principle is the outer essential.

"Beginning and end are without limit" means the cause is subtle and the fruit wondrous, both being without limit; therefore, it is said beginning and end are without limit.

"Equal to all Buddha-lands" means the principles of truth and convention are equal; therefore, it is said equal to all Buddha-lands.

"Without any discrimination" means there is no form to be obtained; therefore, it is said without discrimination.

"With the mouth of great compassion, praising the Buddha's name" is the third praise of verbal karma. "With the mouth of great compassion, praising the Buddha's name" means with the great compassion of shared essence, constantly speaking the Dharma with the mouth; therefore, it is said with the mouth of great compassion praising the Buddha's name.

"Immeasurable and limitless" means the principle is lofty, profound, and far-reaching; therefore, it is immeasurable and limitless.

"The affairs of the six paths are all seen and understood" means clearly illuminating the various destinies and the faculties of all beings; therefore, it is said the affairs of the six paths are all seen and understood.

"The places where they transform" refers to the locations where they teach and transform beings.

"Upon arriving, all praise, saying: 'The Buddha remembers us, establishing great resolve'" praises the Buddha for all of us beings, manifesting entry into the six paths to teach and transform us, enabling us to eliminate evil and generate goodness. "Establishing great resolve" means arousing the mind wishing to lead all beings of the Dharma-realm to be transformed toward Enlightenment together; therefore, it is said upon arriving, all praise, saying: "The Buddha remembers us, establishing great resolve."

"Then all manifest to me... promoting and expanding the teaching of the Way" clarifies that these Bodhisattvas, with the mouth of great compassion, praise and speak of the Tathagata's truly pure Buddha-lands. "With radiant spiritual powers, instructing us... and all doubts and delusions" clarifies that the various Bodhisattvas praise the Tathagata's Prajna-light of wisdom, able to instruct and transform us, open and reveal our minds. "True practice adorned, the thirty sages, the ten grounds, the stainless... up to the wondrous enlightenment ground, generating goodness and eliminating evil, accomplishing our kind, turning away contemplation and practice." "Severing my flaws and defects" means subtle ignorance obscuring the true Dharma-body is a flaw; coarse afflictions obscuring the shallow are defects. "Doubt and false thinking" are habitual tendencies.

"All manifest for me the Buddha-lands" means manifesting the land-body. "Broad, narrow, defiled, pure, and other bodies." "The Buddha-body" means the body is all bodies; in places without body, it can manifest bodies everywhere; therefore, it is called the Buddha-body.

"The Buddha's spirit, the Buddha's power" means using majesty to cover beings; therefore, it is called the Buddha's spirit. Vastly manifesting the six spiritual powers and transformations is called the Buddha's power.

"The Buddha's concentration" means utmost stillness, clear and tranquil, without difference between concentration and distraction; therefore, it is called the Buddha's concentration.

"Immeasurable transformations" means inconceivable manifestations and transformations without change; therefore, it is called immeasurable transformations.

"The four immeasurables" are loving-kindness, compassion, sympathetic joy, and equanimity. Loving-kindness can give happiness; compassion can remove suffering; sympathetic joy can rejoice with others; equanimity can let go of attachments. Each is directed toward immeasurable beings; therefore, they are called the four immeasurables.

"Fearlessness" refers to the four fearlessnesses. Precisely, it is the inner wisdom having no fear regarding four situations, constituting the four fearlessnesses. What are the four? 1. **The fearlessness of being omniscient.** "I am one of all-knowing wisdom." Having spoken what he knows, instructing disciples, if an outsider holding to worldly matters comes to challenge, and the Tathagata, when questioned by disciples, seems not to know, the Tathagata replies: "I conform to worldly conventions and timing; it is not that I do not understand." In facing this challenge, there is no sign of fear; abiding securely in the holy state is called the fearlessness of all-knowing wisdom. 2. **The fearlessness of the destruction of the outflows.** An outsider challenges: "The Tathagata scolded Devadatta, seeming to have anger. He patted Rahula's head, seeming to have affection." The Buddha says: "For one who should be met with firmness due to being difficult to tame, I scolded Devadatta. For one who should be met with kindness to generate goodness, I patted Rahula. It is not that there was anger or affection." At this challenge, there is no sign of fear; this is the second fearlessness. 3. **The fearlessness that afflictions obstruct the path.** An outsider challenges: "A Stream-enterer attains the fruit of the initial path, yet still has afflictions. Therefore, we know afflictions do not obstruct the path." The Tathagata replies: "The places of obstruction differ. Only the eighty-eight bonds obstruct the Stream-enterer; the four bonds of deliberation obstruct the latter three fruits. It is not that they do not obstruct." In this statement, there is no sign of fear; this is the third fearlessness. 4. **The fearlessness of the path of liberation.** An outsider challenges: "The uncontaminated does not lead to liberation. How do we know? A Stream-enterer, although attaining the uncontaminated, still has seven births and seven deaths." The Tathagata replies: "It is not that it does not lead out. Ordinary beings have immeasurable births and deaths. The Stream-enterer cuts them off until seven remain; therefore, it is said to lead out." In this statement, there is no sign of fear; this is called the fourth fearlessness. Regarding these four, there is not the slightest sign of fear; therefore, they are called the four fearlessnesses.

"The three karmas without transgression" means precisely that transgression is exhausted, thus without. The three karmas naturally do not give rise to evil; therefore, they are called the three karmas without transgression.

"The three sets of six unshared qualities" are the eighteen unshared qualities. * The **first six**: No bodily error, no verbal error, no mental error, no perception of fear, no unsettled mind, no disregarding through equanimity. These first six clarify self-practice. * The **middle six**: Undiminished mindfulness, undiminished aspiration, undiminished vigor, undiminished wisdom, undiminished liberation, undiminished knowledge and vision of liberation. These six are fully complete; therefore, all are said to be undiminished. * The **latter six**: Bodily action follows wisdom, mental action follows wisdom, verbal action follows wisdom, wisdom knowing past, future, and present without obstruction or hindrance. These latter six pertain to transforming others. These eighteen qualities are not shared with those below; therefore, they are called unshared.

"All virtues, the unsurpassed Dharma of the path" means the virtues of the Buddhas are immeasurable, boundless, and cannot be fully described; therefore, this is a summary.

From "All manifest for me..." up to this point specifically reveals the virtues of the Buddha-ground.

From "Spreading teachings on all matters, flowing into the ten directions..." onward clarifies that the various Bodhisattvas praise the Tathagata's Prajna-light of wisdom, flowing into the ten directions, pervading all Buddha-lands, leaving nothing unpervaded.

At that time, the assembly under the Bodhi Tree, where Shakyamuni Buddha had descended, concluded. The second section clarifies the establishment of the main doctrine. Within this section, there are two main parts.

First, from the beginning up to the Jeweled Garland Dharma Gate, it explains how Shakyamuni Tathagata praised the bodhisattvas from the ten directions gathered in the assembly, selecting the most capable among them to ask questions.

Second, from where Shakyamuni Buddha first descended to the foot of the tree up to the conclusion of the assembly under the Bodhi Tree, it explains how Shakyamuni, the capable one, wishing to expound upon the fundamental observation of the sage's essence and the Dharma Realm, assessed the capacities and conditions of the beings' roots to prepare a suitable teaching.

Within this first part, there are four further subdivisions: 1. Praise of the pure lands. 2. Praise of the Buddha's virtuous precepts. 3. Praise of the causes leading to the forty-two levels of sages. 4. Praise of the ability to expound the Dharma, adapting to the purity or impurity of realms, with Bodhisattva Jingshou initiating the question on the Jeweled Garland Dharma Gate.

Regarding "the foremost in that land": This refers to those who, within the causal stage, have reached the ultimate point of being in their last lifetime before Buddhahood (one-life attendants).

"Countless superior beings gathered together": This indicates the number of bodhisattvas from the ten directions is immeasurable.

In the earlier listing of names, why is only one person listed for each of the ten directions? If one were to list them all broadly, even bamboo and silk could not contain it. Therefore, for each direction, only the foremost leader is briefly listed.

"Bowed their heads to the Buddha's feet": This clarifies the ritual of complete reverence. Bodhisattvas are those within the causal stage; the Tathagata is the one in the fruition stage—our teacher. It is proper to offer the highest respect. The head is the highest part of the body; the feet are the lowest. Using the highest to approach the lowest expresses the utmost depth of respectful sentiment.

"Sitting upon jeweled lotus seats": The merits and myriad practices can induce the Buddha-fruit, symbolized by the lotus. The place where one rests the body is called a seat. It can also be said that true emptiness is the seat.

"The first bodhisattva named Jingshou": This is a bodhisattva from the eastern direction. Having a connection with this assembly, he is foremost.

The praise stating, "The decisive gathering of this assembly": praises the timely and great benefit of the gathering.

"Observing the Buddha-lands where they dwell are pure": praises the purity of their abodes. It is like in the Vimalakirti Sutra, where he merely pressed the ground and the world became pure, and so on.

"The Tathagata's intended precepts": Due to the Buddha's spiritual power, their dignified conduct is solemn and complete, without any laxity or negligence, matching the readiness to listen to the Dharma. Thus, the Ten Stages Treatise says: "Solemn" refers to countering impurity in dignified conduct.

"The causes of the forty-two sages": praises the assembly's long-accumulated practice.

"Attaining the Buddha's transformative powers, following the purity or impurity of realms to save beings without limit": means being able to follow both pure and impure lands to broadly teach and transform sentient beings.

"Then, in other Buddha-lands, the Jeweled Garland was also expounded... what was expounded was no different": clarifies that the principle of the Great Vehicle is all-pervading and the Dharma-wheel turns as one.

"Entering the realms of the ten directions through the Buddha's spiritual power, the lion's roar...": raises the question regarding the Buddha's spiritual power and fearlessness.

"The Great Treasure Store Ocean, the Vajra Jeweled Garland Dharma Gate": Accumulated merits and intent are called a treasure store. Deep and vast, it is an ocean. The essence of practice, firm and solid, is called vajra (diamond). Adorning the Dharma-body is the jeweled garland.

In the section on preparing to teach the Dharma, there are two parts. The first, from the beginning up to "because of their roots and conditions," clarifies how the Tathagata observes the capacities of beings and prepares to teach the Dharma accordingly. The second, starting from "emitting great light," explains the emission of light to gather the assembly.

"Emitting great light that illuminates all Buddha realms" directly clarifies that a single Buddha realm encompasses three thousand great-thousand worlds. Each individual world consists of one Mount Sumeru, one sun and moon, illuminating the four continents: Purvavideha in the east, Jambudvipa in the south, Aparagodaniya in the west, and Uttarakuru in the north. Above, it extends to the twenty-eight heavens, and below, to the boundary of the five wheels. This constitutes one small world. A thousand such small worlds form a small-thousand world. Taking one small-thousand world as a unit and counting to a thousand forms a medium-thousand world. Then, taking one medium-thousand world as a unit and counting to a thousand forms a great-thousand world. These three thousand great-thousand worlds, according to the scriptures, number ten billion. Combined from all ten directions, there are one hundred billion lands.

At that time, Vairocana Buddha extended the light of prajna wisdom, illuminating them all, gathering those with affinities to the assembly in the bodhimanda.

From the Four Heavenly Kings down to the Heaven of Transformations and Responses are the six heavens of the desire realm. The Brahma Heaven, Brahma-Parisadya Heaven, and Brahma-Purohita Heaven are the three heavens of the first dhyana. According to the *Skillful Arm Bodhisattva Sutra*, the three heavens of the first dhyana are Brahma-Purohita, Brahma-Parisadya, and Mahabrahma. Mahabrahma, Abhasvara, and Parittabha are the three heavens of the second dhyana. In the *Skillful Arm Bodhisattva Sutra*, they are named Parittabha, Apramanabha, and Abhasvara, called the second dhyana heavens. Abhasvara, Apramanabha, and Subhakrtsna are the three heavens of the third dhyana. According to the *Skillful Arm Bodhisattva Sutra*, Parittasubha, Apramanasubha, and Subhakrtsna are the third dhyana heavens.

From the Heaven of No-Thought down to the Great Serene Heaven, these nine are the heavens of the fourth dhyana. In the *Skillful Arm Bodhisattva Sutra*, they are the Vrhatphala Heaven, Lesser Fruit, Great Fruit, No-Thought, No Affliction, No Heat, Good Sight, Extremely Good Sight, and Akanistha Heaven. These are the fourth dhyana heavens.

"The boundary of the five wheels" refers to earth, water, wind, space, and vajra.

"The great patient Dharma realm" refers to the response-body Buddhas manifesting throughout the ten-direction lands to teach the practice of true adornment.

Chapter 2: Names of the Sages

Above, the sutra has already opened the teaching and emitted light, gathering the great assembly of the Sahā world—fourteen billion nayutas of beings—all of whom have come together here at the Vajra Quiescent Extinction Way-Place, the tree assembly. Now, since the great assembly has gathered, and the Buddha is about to expound the root of the noble and sagely, he first establishes titles and names for forty-two persons, in both Indian and Chinese forms, and briefly sets out the names of these forty-two persons. Though the persons are forty-two, when classified by the Five Forbearances, all are fully included. The Five Forbearances are: first, thirty persons before the stages, included in the Forbearance of Compliance; second, within the Forbearance of Faith, three persons—the first stage, second stage, and third stage; third, within the Forbearance of Accordance, three persons—the fourth stage, fifth stage, and sixth stage; fourth, within the Forbearance of Non-Arising, three persons—the seventh stage, eighth stage, and ninth stage; fifth, within the Forbearance of Quiescent Extinction, three persons—the tenth stage, the Stainless Stage, and the Stage of Wondrous Enlightenment. Together there are forty-two persons. They are also fully included by the Six Natures. As for the positions of the Six Natures: ten persons in the Nature of Practice, ten persons in the Nature of Lineage, ten persons in the Nature of the Path, ten persons in the Nature of the Noble, one person in the Nature of Equal Enlightenment, and one person in the Nature of Wondrous Enlightenment—together forty-two persons. Now “noble and sagely” means: the thirty persons before the stages are only noble and not sagely; the single stage of Wondrous Enlightenment is only sagely and not noble; the eleven intermediate stages are both noble and sagely. Now we briefly set out the names of these forty-two noble and sagely ones, and therefore this becomes the chapter title.

From this point onward begins the second section of the sutra, next clarifying the section on the true root. Above, the arising was clarified; since the conditions for the arising of the main exposition have been set forth and the main exposition can now be revealed, next the section on the true root is clarified. If arranged according to the five gates, from this point onward is the third, clarifying the gate of cultivating the path. Question: When sentient beings give rise to appearances and flow back through the three realms of existence, if they wish to extinguish this affliction, what should they practice? Answer: By studying the teachings of the Three Treasures, cultivating faith in the sages and holy ones, and accomplishing true contemplation through the forty-two gates, only then can it be removed. Therefore, from this point onward, next the gate of cultivating the path is clarified. Within this gate of cultivating the path there are three sections of sutra text. First, the names of the sages and holy ones are listed directly. Second, the chapter on learning contemplation clarifies the methods and functions of contemplative practice. Third, the chapter on explanation of meaning explains the names and the reasons for learning contemplation. Within the chapter on names, there are again five portions of sutra text. First, from the beginning down to "what are the names of all the sages and holy ones," clarifies the bodhisattva Jing Shou [Reverent Leader] asking about the names of the sages and holy ones. Second, from "At that time Shakyamuni, with his vajra mouth," down to "one and without a second," clarifies that the Tathagata, about to expound the root of the sages and holy ones, first admonishes the bodhisattva Jing Shou. Third, from "Disciple, namely Liu Jia Du [the enumerated epithets]" down to the listing of the forty-two names of the sages and holy ones, directly clarifies the correspondence between Sanskrit and Chinese, answering the intent of the question. Fourth, from "Therefore it is called the gate" down to the conclusion, summarizes contemplation and cultivation. Fifth, from "I now briefly expound" down to briefly citing one sage's name-gate, gives the reason for undertaking the learning of contemplation. Within the first question there are two questions. First, from the beginning of the chapter down to "if one wishes to accomplish this path, how should one practice," directly asks about the method of practicing to attain Buddhahood. Second, "what are the names of all the sages and holy ones," directly asks about the names of the forty-two sages and holy ones. Within the first question there are again two parts. From the beginning down to "humbly posed a few questions," is the narrator's statement. Second, from "How did the Great Master originally practice" down to the end, directly asks about the method of practice. "At that time Jing Shou from another region" refers to a bodhisattva from the eastern direction. "By the Buddha's spiritual power" first clarifies the Buddha's spiritual power being invoked. "Moreover, by the assembled multitude" afterward clarifies relying on the majestic virtue of the great assembly. "All are dragon kings and lion kings" means they are supreme among dragons and lions, hence called kings. "Humbly posed a few questions to the Buddha" shows that even great beings are still modest. As in the Nirvana Sutra, when Bodhisattva Mahakashyapa was about to pose thirty-six questions, he first said: "The wisdom I now possess is slight, like that of a mosquito or gadfly — how could I fathom the Tathagata's great ocean? I shall rely on the Buddha's spiritual power and the majestic virtue of the great assembly to humbly pose a few questions." It is the same here. Within the second part, the questions on practice, there are four passages of sutra text. First, from "How did the Great Master originally practice" to "all sentient beings cannot surpass his past," generally clarifies that the Tathagata's three karmas are without fault. Second, "inwardly his nature is bright and illumined," down to "surpassing all bodhisattvas," separately establishes the purity of his mental karma. Third, from "he manifests dignified appearance" down to "always revered by Indra and Brahma," separately establishes the purity of his bodily karma. Fourth, from "dispelling darkness like a torch" down to "like a boatman," separately establishes the purity of his verbal karma. "How did the Great Master originally practice" means: originally, while on the causal ground, what practices did he cultivate? "All sentient beings cannot surpass" clarifies that because the Tathagata's three karmas are without fault, none can surpass him. "Inwardly his nature is bright and illumined" means inwardly clear and outwardly radiant. "Forever abiding and undestroyed" means past and present are no different. "Surpassing all bodhisattvas" means he is complete to the utmost, and afterward the fruits of virtue are not shared with the causal stage. "He manifests dignified appearance" clarifies that the Tathagata's marks and features are complete, hence "dignified." "His physical marks are unequaled" means his body is of purple-gold color, with none equal. "Perfect to the utmost and naturally so" means nothing is lacking in his intent. "Unconditioned and pure" means no affliction remains. "Two kinds of eternal body": first, the body born of the Dharma-nature; second, the response-transformation body. Because the Dharma-body is eternal, the response-body is also eternal. "Revered by Indra and Brahma" means when the Tathagata walks, vajra spirits stand in attendance and Brahma and Indra welcome him. "Dispelling darkness like a torch" means the Tathagata's teaching of the Dharma can remove beings' obstructions, as light can break darkness. "Illuminating heaven and earth like the sun and moon" means the sun and moon are in the sky, profoundly illumining the four quarters, enabling those with minds to clearly see the right path. The Tathagata's teaching of the Dharma can remove the obstruction of delusion, enabling beings with the conditions to return from delusion to what is right. "Ferrying humans and gods like a boatman" clarifies that the Tathagata rides the great ship of Nirvana, circling back and forth, carrying beings across. "Vertically surpassing the three realms as the supremely enlightened one," down to "how should one practice," concludes the above question about the method of practicing to attain Buddhahood. "What are the names of all the sages and holy ones" is the second, directly asking about the names of the forty-two sages and holy ones.

At that time, Shakyamuni Buddha, with his vajra speech, addressed Bodhisattva Jingjing: "Listen carefully and practice the Dharma accordingly." "Listen carefully" means to hear with careful attention; without careful attention, one would transmit things erroneously. "Reflect on it well" urges one to contemplate the meaning of what has been set forth, choosing the good and discarding the bad. Having reflected and discerned, one must then practice the Dharma accordingly. "I have already, from the heavens above down to the limitless practices and vows" — this first unfolds, as in the Avatamsaka, the Bodhisattva's fundamental practice of the great vows. "This Dharma" refers to the Dharma of the Bodhisattva's practices and vows. It is also the Dharma of the ten Dharma-treasuries that all Buddhas joyfully proclaim, the definitive teaching of complete meaning, the jeweled net, the path walked by all Buddhas — because with these true practices and vows, the two kinds of Dharma-body of all Buddhas are adorned; hence it is called "the jeweled net, the path walked by all Buddhas." Now, because this true Dharma of practices and vows accords with capacities and brings benefit, it is said to be "for this great assembly, even to the unfolding of the jeweled net and the great work." Shakyamuni Tathagata praises Jingjing's question for its profound principle, its accord with capacities, and its benefit — saying "your mind is worthy of remembrance," and his great compassion means to transform all living beings. From "The Buddha said" onward, down to "one person without a second," he is about to expound the names and gates of the noble and sagely ones, and again gives admonitions and praises the profound principle as identical to what all Buddhas of the ten directions teach — one and without a second. "First rectify the three modes of action": all evil arises from the three modes of action, and all good is accomplished through the three modes of action; hence the urging to rectify them. "Cultivate the teachings of the Three Treasures": the teachings make clear that good is to be rejoiced in and evil is to be turned from; hence the urging to cultivate them. "Believe and turn toward cause and effect": within the principle of cause and effect, give rise to decisive understanding. Then, "whatever you have asked, all may be entered into" — concerning what was asked above, the wondrous enlightenment, the honored path, all can be understood and brought into accord. "All Buddha-teachings, for Bodhisattvas, mean attaining Buddhahood before long": if one practices in accordance with the teaching, the fruit will surely be swiftly attained; hence it is said, "attaining Buddhahood before long." "One must truly receive and learn the names and gates of the forty-two noble and sagely ones": from here onward he answers the second gate asked above. Down to "all Buddhas of the ten directions teach the same, without a second" — he praises the profound principle of what is taught, and it should be received and upheld.

Dear Buddhist disciples, from Liujiadu onward through the Supreme Ground, this is the third section of the chapter. It explains how Indian and Chinese terms alternate, and lists the names of the forty-two noble ones and saints, answering the question that was asked.

The Ground of Aspiring Mind: this is a person of superior wholesome roots who has just entered the realm of Emptiness, has brought forth the Bodhi mind, and has passed beyond all marks. Therefore it is called the Ground of Aspiring Mind.

Liudijiaodu — in Chinese, the Ground of Cultivating the Ground: because one constantly cultivates the practice of Emptiness and purifies the eighty-four thousand Dharma gates through pure conduct, it is called the Ground of Cultivating the Ground.

The Ground of Spiritual Practice: previously it was called cultivating the mind of Emptiness; here it means nurturing this mind so that all practices increase and are not lost. Therefore it is called the Ground of Spiritual Practice.

The Ground of Noble Birth: because one is born into the Buddha's family with pure lineage, it is called the Ground of Noble Birth.

The Ground of Complete Skillful Means: because one abundantly cultivates and fulfills immeasurable wholesome roots, it is called the Ground of Complete Skillful Means.

The Ground of Right Mind: because one accomplishes the sixth perfection, Prajñā, it is called the Ground of Right Mind.

The Ground of Non-retrogression: because one enters the wisdom of non-arising, ultimately reaching the realm of Emptiness, and mind after mind constantly practices Emptiness, the Markless, and the Vow, it is called the Ground of Non-retrogression.

The Ground of Innocent Youth: from the aspiring mind onward, one dwells without giving rise to anything, so that no evil demon can destroy the Bodhi mind. Therefore it is called the Ground of Innocent Youth.

The Ground of Dharma Prince: because one gives rise to understanding from the Buddha King's teaching and will inherit the Buddha's position, it is called the Ground of Dharma Prince.

The Ground of Anointment: because through the nine contemplations of Emptiness above, one attains the supreme mind of non-arising, it is called the Ground of Anointment.

The Practice of Joy: because one has just entered the Emptiness of Dharma, is no longer led astray by the false teachings of non-Buddhists, and enters the right position, one gives rise to abundant rejoicing. Therefore it is called the Practice of Joy.

One constantly transforms all beings, benefiting them all through the Dharma. Therefore it is called the Practice of Benefiting.

One constantly abides in merit and manifests transformation for beings. Therefore it is called the Practice of Inexhaustibility.

At the end of life, the ghost of ignorance cannot disturb one. Therefore it is called the Practice of Freedom from Delusion and Confusion.

Because life after life one is always born in the Buddha lands, it is called the Practice of Excellent Manifestation.

Because toward self and non-self, and indeed toward all dharmas, one does not grasp or cling, it is called the Practice of Non-attachment.

Because one always reveres and follows the Buddha Dharma of the three times, it is called the Practice of Reverence.

Because one teaches the Dharma to others and every movement becomes a model for beings, it is called the Practice of Good Dharma.

Because the two truths are neither thus nor marks, nor non-marks, it is called the Practice of Truth.

One constantly moves through the six realms, enters into karmic results, widely transforms beings, and yet does not grasp or cling. Therefore it is called the Dedication of Rescuing All Beings While Free from the Mark of Beings.

Contemplating all dharmas as empty and attaining the true mind, it is called the Dedication of Non-recollection.

Because one practices the Buddha Dharma of the three times at all times, it is called the Dedication Equal to All Buddhas.

By the power of great vows one enters all Buddha lands and makes offerings to all Buddhas. Therefore it is called the Dedication Reaching Every Place.

Because one transmits the ever-abiding Three Jewels to those before one, it is called the Dedication of the Inexhaustible Treasury of Merit.

Because one cultivates the practices of marks and the undefiled good without duality, it is called the Dedication of Accord with Equal Wholesome Roots.

Because one contemplates good and evil, father and mother, as non-dual and as one united mark, it is called the Dedication of Accordant Contemplation of All Beings.

Because one constantly illumines the two truths of existence and non-existence as one united mark, it is called the Dedication of the Mark of Suchness.

Because all dharmas are non-dual, Prajñā is non-arising, the two truths are equal, and one contemplates the three times as one united mark, it is called the Dedication of Freedom from Bondage and Liberation.

Awakening to the ultimate truth of all dharmas, the Middle Way without marks, and seeing all dharmas as one mark of illumination — therefore it is called the Dedication of the Infinite Dharma Realm.

The Ground of Joy: because one has just left the world and first realized the holy stage, one gives rise to abundant rejoicing. Therefore it is called the Ground of Joy.

Because one is free from the defilements of erroneous mind and broken precepts, and the precepts of purity are complete, it is called the Ground of Freedom from Defilement.

Because, in accordance with hearing, reflection, and cultivation, the Dharma is clearly revealed without obstruction, it is called the Ground of Illumination.

Because the fire of wisdom burns the fuel of defilements and precepts, it is called the Ground of Blazing.

Because one attains supramundane wisdom and skillful means, and can cross what is hard to cross, it is called the Ground of Difficult to Surpass.

Because the practice of the Prajñāpāramitā has intervals and great wisdom manifests before one, it is called the Ground of Manifest Goodness.

Because one well cultivates the markless practice, brings effort to completion, can pass beyond the two vehicles of the world and enter the supramundane path, it is called the Ground of Far-Reaching.

Because the practice of fruition is fully matured, without marks and without intervals, it is called the Ground of Immovability.

Because with unobstructed power one teaches the Dharma and fulfills the practice of benefiting others, it is called the Ground of Excellent Wisdom.

Because one attains the great Dharma body and is complete in freedom, it is called the Ground of Dharma Cloud.

Because meritorious practice is fulfilled, one ascends the great mountain terrace, mind after mind is unconditioned, and one's practice surpasses the ten grounds. Therefore it is called the Ground of Stainlessness.

With wondrous contemplation, supreme patience, and the great stillness of no marks, one takes only the wholesome dharmas arisen from all beings as conditions, and the awakened essence beyond all externals illumines the subtle and profound. Therefore it is called the Ground of Wondrous Enlightenment.

"Disciples of the Buddha, for this reason it is called the gateway of names that encompasses all practitioners of merit. This is the fourth summary section. The Dharma gateway of the names of sages and saints is profound in principle; both the Path of realization and the Path of teaching are perfectly complete. There is no Buddha or Bodhisattva who does not enter this gateway of names, because when one takes the person to grasp the Dharma, all is fully provided. Thus it says, 'There is no Buddha or Bodhisattva who does not enter this gateway of names.' 'All supernormal powers' means the inconceivable supernormal powers of Buddhas and Bodhisattvas. 'All causes and results' means the forty-one stages as cause and Wonderful Enlightenment as result; therefore it says 'all causes and results.' 'All realms' means the profoundly deep truths, which can give rise to noble understanding and are called realms. All are encompassed within the Dharma gateway of sages and saints; therefore it says 'they also enter this gateway of names.' Disciples of the Buddha, this gateway of names—because the ultimate principle is one—is said to be 'the same as what all Buddhas of the ten directions teach.' Abiding in birth-and-death, it is not diminished; dwelling in Nirvana, it is not increased. Serene as empty space, therefore it says 'neither increased nor decreased.' Since the principle is the definitive teaching of ultimate meaning, one should resolutely proclaim it fearlessly; therefore it says 'definitely proclaim it with the lion's roar.' 'One should with vows vow to uphold, read, recite, and explain the meaning and flavor' clarifies that the practice of the Dharma is subtle and wondrous, and urges engagement at the time of interaction—one should understand and should explain it. 'May all sentient beings, even to those who practice in accordance with the Dharma'—this means equally matching the principle of this Dharma gateway."

The Buddha's address to Bodhisattva Jing Shou and what follows is the fifth section: a brief explanation of the entry of the single worthy rank, setting out the basis for beginning the contemplative practice. Within it there are three parts. From the beginning up to just before the verses, it clarifies the conduct and characteristics of the Bodhisattva of Faith. Second, from "the worthy one who has brought forth the abiding mind" onward there are twenty-eight verses, clarifying how the worthy one who has brought forth the abiding mind speaks verses and raises the Vow. Third, from "dwelling in this dwelling" onward to the end of the chapter, it clarifies the function of practice and Vow, urging the acceptance of the Ten Inexhaustible Precepts.