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  3. Commentary on the Ten Stages Treatise, Volume One, Section Three (十地論義疏卷第一．第三)
  5. Volume 3 (第三)
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Commentary on the Ten Stages Treatise, Volume One, Section Three (十地論義疏卷第一．第三)

十地論義疏卷第三

Volume 3: Commentary on the Ten Stages Sutra

槃而不永寂滅。實寂而常用。從初示成道。次第法輪轉。教化說法。終訖於此也。法輪復住者。佛智住持緣正法中。護持十二部經。廣化眾生。合軌則不失也者。法智通者漏盡通也。世間涅槃無障礙。故不兩住也。初願供養諸佛故功德行滿。第二願護持正法故智行滿。第三至第七教化眾生。以何身。攝法為首身也。如初成道梵王請法之首。戒律毘尼憂波羅為首。末代流通阿難迦葉為首。皆是攝法之人。以何心行。菩薩心行也。化何者眾生。故明知眾生也。自身住何處能化。住淨佛國土也。後三顯自身者彰行體。勝校量者。擬位則從二地至九地。說行則是自利淳熟。故上明同心同行等菩薩地盡。第十究竟覺地亦可利他淳熟。故明不空行得一切地盡。證報佛亦自利利他行究竟滿也。如實化者。自利滿故能如實教化也。隨心求義者。初發心自體願行與義相應也。成彼所作者正修行也。大行成就者行滿也。何以故者。釋之習義。隨二境界漸習而證。非可頓階也。何故名大願者問願體。光明者自體真照離無明垢。此是智慧行也。善根者功用行也。常懃修習無量行。如上二願中說得無功用而進力彌曠以為懃修也。與一切同行者。化無不備。普周法界究竟無餘也 問曰。十盡句何以而生也 答曰。此有二種。若據法以法成行。若據行以利他行成自利行。故有此文也。就中有三番。初直明境界盡。言盡者是究竟故言盡。可謂盡於無盡。第二辨己之善根與法界相應究竟盡也。第三以法界不盡故成此善根亦相應不盡也。第三過也。眾生是總者。菩薩建心本為化物。故眾生得其總名。餘句顯為眾生義名別。九句中有三。初三總明所化眾生及住處。然化須有法。次三明所用化法。然用須得智。下三句明所用智。世界盡是眾生住處。即體以自住無異住也。虛空界者復是世界住處。有為界為世界。無為界以為虛空界。法界盡明用此法化也。善惡無記真如平等為法界。說法化眾生置何處。涅槃中也。佛出世界者見佛受化也。如來智界者。上明化法。法須智用。故明如來智也。稱眾生性欲而化。心緣界者。上明知心。此明復知心所緣境。智入界者。令修入佛境界無障礙解脫智。已說盡者問曰。此中有九句。始明八句。何故云已說也 答曰。為辯三轉更無別法。正以前八為體。故言已說也。不斷盡者。稱法相應成故云盡。非壞盡也。三轉者隨順修行義。稱法以興行。轉凡成聖。故名為轉。世間者是人無我行。初三是也。法轉者是法無我行。即中間三句。法界是教。涅槃是證。佛出世明見佛聞法。此三雖異。莫不是法。以為法轉也。與人法相應解為智。即後三句。初句如來智。後二是自體境。云何名智。故經云。說智及智處皆名為波若。故為智轉也。增上力者。以十盡句成願勇猛故。眾生不盡。願亦不盡也。以此無盡願力道成佛果。不住涅槃廣化眾生。名作利益也。云何行校量。上明願勝。次明行勝。願以悕求為義。若不修行則所求難悕。故次願後明行。行有其十。一者信。二者悲。三者慈。四者捨。五者不疲惓。六者知諸經論。七者善解世法。八者慚愧。九者堅固力。十者供養諸佛如說修行 問曰。十行之首何故創明信者 答曰。凡欲建心立行。非信不成。今欲捨諸妄想證大涅槃。若無信心以不立行。故經云。信為道元功德種也。發如是願已者。牒上十大願結成信義。彼諸善根者。彼安住中亦以信為初。彼之信行由十種願懃修故行得成就。無礙自在故云勝也。柔軟者。上調順明其體熟此柔軟明用熟。此二是初地見道解。在果名調柔果。勝樂行者。釋名中歡喜心正是殊勝之悅也。如是則成信者。結成信義。下明信境以顯信相。要而言之。不出因果信。始從初地盡為行入因能得果以之為本。是因信也。成菩提覺明果信也。所攝本行者明因行有二。云何行明行體。云何次第成辨地通位修行增長。下舉經結也。菩提所攝者明果信。本行入者。果是本行所入處。果德無量略明六種信。此六勝名為信勝。外道立邪信。無畏為對治。魔喜壞善信。十力為對治。二乘狹見自謂究竟信。不共法為對治。不思議者明不思議出世間。虛通無礙得為上也。不雜者安住實性。邊中俱正故云無也。證實之義是佛境界故云深也。一切智勝者。智行一切緣用無不在也。離勝者明佛法清淨。本今平等故云遠離。非謂有煩惱之可遣。信成就果者明因緣故果即是自性離也。上云有六。今但有五者。通數略句為第六句。如來智地說加者。略說因行果行不出。證教二道說加者。始證十地智終得無上菩提果名也。三種觀者。自下明第二悲第三慈。遠離樂者。慈明與樂樂之最上為第一。第一義樂一切眾生等有而自遠離。甚可愍念故起慈也。具足苦者。悲能拔苦。豈直無樂而已。復眾苦具足苑轉其中。甚可憐愍故起悲也。彼二顛倒者。若雖無樂有苦。而自覺智即容返苦得樂。今明於二顛倒顯不覺不知甘處無厭。如是甚深者。釋上第一義樂。無上菩提至極幽玄名為甚深。故眾生不識不解。仰求在於生死。故云遠離。佛果萬德皆是甚深。總為一觀。離則有九。故云有二番。初列數。第二釋義。寂靜者。體照相應是證道據果即性淨果。離妄計實有者體無分別也。妄計正取者離分別也。寂滅甚深者。外用教道亦即方便淨果。法義定者。用稱於體。空無相等者。所以行融無礙功由三空門故爾。次辯三空門對治。分別者法體體分名為分別。與空相違。相者執體之相。與無相相違也。取捨願情與無願相違。有三為縛。無三為解脫。菩薩觀三不曾三名為解脫。不以捨三為解脫。此三句顯寂靜對治差別。離雜染法者。惑障俱盡塵習永止無垢濁智。不可思量者。佛果萬德。既正萬德。斯備功德無邊。此是不住道真俗雜流等也。上者自利利他更莫能過。謂易道行。此三顯寂滅體差別。難得者。明至理幽微非近情所測。修途遐曠非一步可窮。無上菩提道理立儀外。自非積時累劫無以可證也。云何具足苦。明遠離上樂具足苦義。苦雖無量。十二緣收苦無不盡名具足也。故六地無明行識是行苦。觸受是苦苦。餘因緣分是壞苦。就中有二。初說無明行識三支。第二從名色訖老死一番明惑業果報 問曰。十二因緣。論主何故分兩番而明者 答曰。初番明妄想紛競生死彌輪。特由無明為本生。後一番明諸惑妄想無依不立。妄依真有。是故辯阿梨耶識共生以為萬惑之本。故經云。以如來藏故說生死。是故如來藏是一切法本。以有二種本故二處而明也。又解作三番。初三辯同時相。中間名色辨依持相。六入已下辨次第相。皆左右互彰。前明同時。中後亦然。中明依持。前後亦爾。後明次第。前二就麁非無此義。為欲言約而理通。若舉煩惱業苦同時義亦盡。舉依持義亦盡。舉次第義亦盡。若就宗別。六識位中始從無明終訖老死。前後不同時容有十二種義。七識位中有相未窮。一體以辯十二。八識位中七識無體依真而用別。即用為體更無別體。正以用為體。即體用同時以辯十二 問曰。同時相云何 答曰。但是緣心莫不違理。闇於所緣以為無明。即體與集建立於果以之為業。但是有為莫非緣智名之為識。自體形現以之為名。相有外彰以之為色。即此由內外。有相發起以之為入。共相對當以之為觸。自住己緣以之為受。體能染著以之為愛取。能有於果以之為有。有自成起以之為生。虛和不固遷變改易以為老死。非謂義說十二而已。體備十二。正以十二為體 問曰。如大智度論有三種十二因緣。今此所辨竟是何因緣也 答曰。據體而論。唯是六識愚癡因緣。若語觀境。通於三種。但得有淺深也。九句中初列名。第二一一相當辯釋。九句中初三句無明支。次五句業支。後一句識支。會正道者名為正見。乖正道者名為邪見。皆言邪見者。對向第一義樂。但是生死莫非顛倒。此理外妄倒故悉名邪見也。闇於所緣惑心自覆以為蔽意。此心自取以為憍慢。慢而興著以為愛念。法名自體。義名功德。親違理起故名倒。如是次第三句經論相釋也。於追求時過者。諂曲詐善在相。嫉妬情忌在心差別。於身財中舉果顯成過也。集業者。業在相中辨當集起業時。而云受者。欲顯大乘辯義同時緣起無別業以論報。彼二顛倒者。順受故生愛。違受故生憎。欲吹心者業增長相。思是正業體。思轉增名熾燃。思後運動三業共相加害名起業邪見 問曰。貪瞋癡皆能發業。何故但云瞋也 答曰。苦受生瞋。瞋於悲心障重。欲障過起悲故偏云瞋也 問曰。若爾未來何故但云愛也 答曰。不愛不生為障生後義便也。意識者。餘處說業為種子。以善惡苦樂正相故爾。此中就因緣體性。故識為種子。此是第七識名為本識。與六識心為本。是生死根原也 問曰。何故善業為種子因緣者 答曰。善中有是有非。惡一向是生死。今明善體既隨生死惡則亡言。又相善體是有漏故也。三界地者。第二寄九支論差別相。自相者。現前支即相差別各有自體。同相者。雖現未之殊。果類不異。生老無常過患處同。顛倒相者。體性實空。情故為有也。人法二無我名離我我所。以不達故名離。非對治離。自下自相同相合釋也。報相者。色從識因復有六入果名為報。名色共阿梨耶識以業動故成種子生名色報也。言共者。妄不孤立不能獨受苦樂。今明要依於真染淨緣起得名眾生。此是依義。共彼生者。上明共生似若名色與藏識二俱相依。今明但名色依所阿梨耶識。應言名色依彼生故也。彼因相者。向託之而起以為依義。今明起也已因之而住不得相離以為持義。彼果者。彼名色果報。既有依持義立種種相集也 問曰。餘是果可爾。愛取有是因。何故名果也 答曰。阿梨耶識為因故餘悉名果也。離我所此二示現空者。釋附前顛倒相義十二因緣是我空義。即此因緣諸法其體即寂以之為空。空故顛倒而有。自體無我者辯真空義。正以真實無二體相俱寂一切無我。唯真為實。離妄想心識為無知覺。示非妄想眾生數唯真是知餘非知。相緣心體達理以之為動。即緣照理心無相解以為不動。如此動不動事皆亦無知。故借況。草木喻於動。石壁況於不動。又亦如響者。因有山谷音聲作本故有於響。響似聲而實非聲。如依真故有緣心。緣心似心其實非心。故論云相似相類法故也。云何彼二顛倒者。舉第三章門釋。彼二者上第一義樂十二因緣是苦也。名彼二。顛倒者不知不覺義。佛果至樂而不知因緣至苦而不覺也 問曰。前自體空中云不知不覺。與此何異也 答曰。上辯真寂法體離覺知相。此以不達故為不知覺也問曰。上開三章門已具釋竟。何故此中復舉慈悲二行來也 答曰。牒上生下。牒上甚深樂因緣苦欲教眾生捨苦取樂。然離苦有方得樂有由。故生下財法二施。先以財施破其貪心。後以法施破其癡心。是故更明此也。不離苦聚者牒悲境。令住涅槃者牒慈境。先以說者如上釋也。經曰已下第四明捨行 問曰。此文何故而來者 答曰。上來至此三種觀眾生故起大悲。自下辯隨順大悲故起捨等業求大菩提拔濟眾生。求佛智者釋能捨義。為求佛智故修行大捨也。是一切物者。以下辯捨相。就中初總明捨相下有九句別明捨相。一切物者此是總句。一外者金銀等。二內者頭目等。外中二者。一所用嚴飾代步是也。二貯積者下藏攝是也。如經者總舉帖。如是次第者。應次第以經帖。於中廣有八種者。應言九種。但先噵外中八種所用有七。貯積有一。以為八。內者自身直指內施也。所攝是外事者指外施也。捨中初捨是總者。即上經文中即時所有可施之物乃至財物穀等是也。餘九捨是別者。下通內外皆是也。二種者。貯積故有藏攝喜。所用故有利益喜。謂金銀等者釋藏攝。八種者釋利益義。通內句為八也。一切愛事者。隨所染事過於餘者以為堅著。頭目等是內捨有何利益。但以稱心為益也。隨宜而行者。自下并釋後六行問。曰何故前四行別說。後六行合說也答曰。前四是方便故別說。後六是行體故合說 問曰。六行之中。初不疲惓。第二知經論。何故不釋者 答曰。上明起大慈悲捨身命財。已知無疲惓得大眾無畏能說深法。則是知諸經論其義以顯。故不假釋也隨宜者。第七行隨自己力應當善自量己不得過分而說。應如三量智為物說也。一隨自己分。二隨彼所受者。前人過分自取宜抑。下分自取宜破。自分相應宜授。故云隨宜也。如論中說者。發菩提心地持論並明隨宜事故為證也。慚愧者。第八行於修行中進否皆生慚愧。一念時者。如商那和修教憂波毱提慚愧學心法。此中亦然。日夜時。明始終時必定不斷者修行相續。於此時中修之得方宜進。即進不宜則捨。日夜等亦爾也。堅固者第九行不可爼壞。如上所說信等。於向信等離過堅固。精懃者釋堅義。於自分堅固名不退。故下云不捨行故。於勝進分中行解轉明為不轉欲。故論云精進不息也。如說修行者。第十行明修行供養。利養者方便行。修行者自體行。亦云功德智慧行。二種勝者。論分十行相。信悲慈行之未立但云深心。雖未圓證於佛決然。行未普周而心周法界。以為深義。餘之七行名為行成就。於中已下分別行相差異也。攝護信等者。為辯後之三行更無別體依七行而成。於七行不著有過生慚愧除障垢也。堅固者於七行中堅固令不退也。修行彼垢淨者。以依七行如法修行供養佛者善根滿足。得二種身者。顯修行勝滿足相。上妙身者是初地菩薩報得妙色莊嚴身。調柔心者初地證智名智慧身也。亦可報應二身。前所說者。為辯校量行義。向信增上等亦是持地淨法。今辯此不異同。彼前地中修治淨地淨於見道。今此十句離清淨盡是地障淨法。應言盡障也。練向修道也。云何果勝者。校量中第三行之淳熟勝出二乘相。調柔者。但志洪遠乃至方便滿證。居初地體用淳熟。名果校量也。行體淳熟無諸。剛朴由如練金柔軟清淨。此行如是證行相應。柔軟利益即是證道相應。發趣者。修證相應豫鑒通塞。趣果必達也。前調柔果始證相應。此發趣者是修進觀達先後際見道相也。攝報者。行既成滿有統御自在現涉生死攝化之力。即教道相也。願智者。行已淳熟福智用彰。即是證教圓寂無障無礙自體平等不住道也。地之勝分淳熟無礙以之為果。非生因習因果。金相似者。喻調柔義。寄事顯法。地前如金在草中。見道相應時名出也。安住中行果中行盡是金體。准下正以菩提心出世間智為體也。信等善者。始得證之解與信名也。三種入者。金師三遍入火。金體明淨調柔隨用。初入火離草石。二入火瑩光色。三入火金體調柔隨意所用。喻十地證智調柔果。行功德火熏修成就。略而言之。不出此三。供養具等皆出世間善根所成非世間等。下論云世間不共之物具足奉施。用此三行修治地法如入火數練也 問曰。何故但明三入火者 答曰。為明初地修三種行火除三種垢。四住惑麁喻礦石。習氣闇細障體。不淨無明障性不能得證。除此三障得證初地。下論云除外貪等垢也 問曰。若依經應先見佛後明喻。何故先明釋練金者 答曰。為解調柔義便故即釋練金也。見佛者。既證地上入佛境界與如來相應。眴眉動目曠周法界與佛不異名見也。神通力者。是教道方便行。見色身者。與報佛相應也。內正願力者。證真如智是正因也。見法身佛者。與法佛相應已見真如法身。乃至多百者。與一報相應。百千報亦相應。法身亦爾也。示現多佛者。語實而言。佛無限數。而言百千者。為作階降故如此也問曰。攝報中初地見百。二地見千。調柔中皆言多。何故不同 答曰。攝報中為明階降十地力用不同故。初百。二千。金調柔中不為校量力用多少。直明證體。證體平等故無憂劣也。三種供養謂三業也。不共物者出世間果也。發趣者。初地是諸地之始。為辨修行方法具足在此一切法成。眾地皆成義同問知也。故二地已上更不明發趣果。就文中有四分。第一法說。第二喻說。第三合喻。第四結句。說中有四。第一從初至無厭足名問。第二從是菩薩善知已下名知。第三名行。第四從已得地智已下名到。喻中還四。合中亦四。依文可見 問曰。云何地果中由故不知初地中事始請問也 答曰。言請問者示彼問故彰知之。善巧知相既得初地後。於二地乃至十地行處相應。但深淺為異。故名請問。就問地法中有四。一地具。此諸地皆然。諸相者。惑為障相。解為治相。是入地方便。即教說修等以之為相。正與出世間智相應。以之為證。安住中地滿足無障礙淳熟以之為果。修行校量以之為成地之法。言世間者無漏世間也。所謂信等者是行體。為滿彼故者。顯相具足。五種方便者。經文有十。論主略為五門。觀者除煩惱障。得者除智障。增上者除體障。性離非緣飾是果亡。不退者始顯先際自體平等因果也。盡至者無障礙解脫圓窮後際也。觀方便中二句。一者障對治。二者成壞。所顯真實證道性淨名為成。教道方便淨隨緣差殊為壞。又解。教行除障相顯為成。寂證行滅為壞。雖寂而逆亂俱興為善巧。欲入者未入正證。已入者明正證時。當地行滿名勝進也。轉下作上名增上。地轉行者。十地中地地勝進不停。一地中修行未滿未入餘地名住處。增長善巧者。善巧修十地行行轉明。此中所辨行皆同時而有。但義有其別。下必階降別也。不退者。從初地盡十地修行增長不失本解名不退。盡至者。地分既成與如來行相應。成初地既爾。十地同然。喻中令得正行者。知見明了勘任發趣。不迷道者正喻見道。從初至安住心是也。道中者行路中間。喻地道修行。處者宿止處喻地。得位皆有利患。資具者當地行校量分是也。攝報果者應言報攝。何以然者。逐因名果。酬因名報。若果不能更起。攝行者直可名果不名為報。今從厚集善根之所集成對此勝果。果不自住即與方便以攝勝行以為報。故應言教攝。前柔軟果此攝報果。義通上下為障也。之階降上下相別而相不同。後願智果為障地之實行。故平等無優劣相。柔軟果以金差別以辨地位優劣。前三地以練金為喻。四地至七地成就莊嚴具喻。八地已上以依人為喻。何以然者。初地始離世間如金出草。麁垢未淨故以火練。柔軟之用以二種火。願是自體火。供養等以為外火。金得清淨。二地以樊石練金除其內垢。所以樊石為況者。石但能去垢之用非是勝用。如戒但能離過非是勝用。故以為況。三地重以火練金體明淨稱兩等住成金之用。以況真實無漏。三地以前是世間行。但除煩惱體得明淨。以之為明。未得體用。所以不名為證。未為道用。無其光明外用。不得作莊嚴具。第四地體證相應以成照用。未成行用。如但以金為莊嚴具。五地六地七地皆內得證用成就不住道。無量莊嚴光明外障無漏行立。如似用金種種磨瑩眾寶間錯為莊嚴具以成器用。此顯自行義。八地已上以此莊嚴具依人用者。為顯八地已上自行已成。今以外化自資。故依人為況。化有差分上下優劣。故有三地之別。此是義通上下而相不同。報果可知。發趣唯在初地。此三既就真實位中以辯階降也。就理而言之。與法界相應。豈容爾也。此中就人報階降以報地位。就中有二。在家出家。上勝身者。此真行所得果報是勝高位。閻浮王者。圓通法身統攝祕密是自在義。上勝果者從果起方便勝行義。就勝行中有二。從初訖迴向大菩提故明方便修相。第二為首已下辨修行成就次第增進相。初中有二。前明攝化人行。不離念已下辯自行。不離念佛者。施等善根隨順發心迴向菩提也。事中行已者。此是正覺世間緣起差別故名為事。除妄想者。以無發為發。即無念之念。施等善根皆隨順發心除妄想。念有十句要則唯四。三寶福田中最以為上。念佛者。諸佛所得相應。我亦相應。念法者。諸佛所得行法。諸佛正以與此法相應得成為佛。我亦應爾也 念僧者。如此佛法以方便修行得與相應。我當修行也。念菩薩者。誰解修行。菩薩修行與我同行故云同法也。諸波羅蜜等以為功德。菩薩何由得與相應。因於功德故言功德。念求義者。我所得當來果力無畏等也。何者以下。論辨前十念直名為法。此明修行與此念相應。施者己身即上同法念。受者前因即上三寶念。物者財物即上功德念。菩提果即上求義念。不生分別者。四事皆空。如是一切者結前也。作者不著結施者。境界結受者。作事結財物。果報菩提如是皆空。與空相應不著行成。自然迴向無上菩提。不假作意而成也。為首以下勝進行中第二辯修行成就次第增進相。就中亦有二分。第一從初至為無上七句辨自行相。第二從為導已下五句辯化人行。為首者總也。以勝大二字釋為首義。明具足功德智慧二種莊嚴。成上首義略為二種。莊嚴廣為六波羅蜜。光明者是波若波羅蜜。功德者是五波羅蜜。具足二種莊嚴名為勝首也。更無與等名之為大也。勝者有二種。此二句明智斷具足。妙智者智具足。離一切煩惱者明斷具足。大者有二種。此二句釋大義。無與等者自體無等。二無能過者自體無過。如是顯示結也。導者化行。阿含教門相似。將者主將義。能破惡相似。上明在家行。行於非道以通正法。復次出家已下第二明出家果 問曰。初地至三地皆攝報果中彰出家四地已上。何故調柔果中彰出家者 答曰。三地已還為明世間中修出世間行。四地已上為彰自體出離故也。出家行中百三昧者。此是位之階降也。初地百。二地千。如是轉增以數約地。出家果禪定勝。此文中但有禪業。論主依業說禪定勝也。業勝中有十二句。三昧者。於禪定中種種法相自在也。依三昧見佛等名三昧 所作勝以得三昧。故下釋所作義。於十方佛見百佛也。及佛所加知百佛神力也。修智慧明見佛智力為自修智慧也。動百佛世界令眾生生信。下明為化眾生也。能入等牒釋。往至者入百佛世界。及見者能照。正化者能化。住壽百劫第八句明攝取勝生。起向自他利能知過未。各百劫事者第九句。若不達三世無以施化。要須達過因識來果達機施化。化無不益。善入百法門第十句 為增自智思惟種種法門。能變身為百下二句為多利益也。願智者。此初地證智名願智。作要期之願力至十地皆名願 問曰。何故須明願智者 答曰。上來為明地位高下故但止百數。不達之徒謂初地之力但止於百。二地止千。不能更過。為顯實力過於此數故。須明願智也。於中身者。十一句中總也。身者真實法身。身為道器萬用根本。故言菩薩行根本所依。有光明者。體照內明也。及神通者。無障礙用也。依光明有天眼。光明與天眼為本物無不了也。有天眼見前境界者。緣別殊分也。眼有五種。如摩訶衍說。有音聲者。無礙備顯也。行者曠周法界。莊嚴者巧妙殊特也。加者得勝境界。音聲者下釋四句作業。信者依向神通所作。令眾生信。業者是口業。所以言慧眼所攝者。欲明說法須識根性。應病與藥。慧眼善知漏無漏別。以慧眼觀照然後為說。故言依慧眼所攝也。陀羅尼名總持。體通無礙名門。現說法故者。以慧眼照空導達法眼觀根為說也。略說諸地各有因體果者。猶入住滿三漸次。因者地前方便。體者地體。果者地滿足果。校量諸地類有此三也。

Abiding in Nirvana yet not eternally extinguished; truly still yet ever active. From the initial manifestation of enlightenment, he turned the Wheel of the Dharma in stages, teaching and transforming beings, until the completion of this process. When the Wheel of the Dharma remains, it means the Buddha’s wisdom abides in and sustains the true Dharma, protecting and upholding the twelve divisions of scriptures, extensively transforming beings, ensuring they follow the proper path without deviation. Dharma wisdom and spiritual powers refer to the culmination of the power to end defilements. Since there is no obstacle between the mundane world and nirvana, there is no dual abiding.

The first vow, to make offerings to all Buddhas, fulfills the practice of merits. The second vow, to uphold the true Dharma, fulfills the practice of wisdom. The third to seventh vows concern transforming beings. Through which embodiment? It is through the embodiment that grasps the Dharma as primary. For example, at the beginning of enlightenment, Brahma requested the Dharma, so he was the primary. In the monastic code, the Vinaya discipline and Upāli are primary. For transmission in later ages, Ānanda and Kāśyapa are primary. These are all beings who grasp the Dharma. With which mind and action? With the mind and action of a bodhisattva. Which beings are transformed? Therefore, beings are clearly known. Where does one’s own self dwell to be able to transform? It dwells in a pure Buddha land.

The last three manifest the self, revealing the essence of practice. The superior measure is the comparison to the position, from the second stage to the ninth stage. As for practice, it is the maturing of self-benefit. Therefore, the previously mentioned same-mind, same-practice, and so forth, encompass the stage of the bodhisattva up to the end. The tenth stage, the ultimate enlightenment, can also be the maturing of benefiting others. Therefore, the non-empty practice is clarified, and the completion of all stages is attained. Realizing the reward Buddha also means that both self-benefit and benefiting others are perfectly fulfilled.

Genuine transformation happens when self-benefit is complete, enabling one to teach and transform genuinely. "Seeking meaning according to the mind" means that the initial resolve, the self-nature vow and action, correspond to the meaning. "Achieving what is done" is correct cultivation. "Great practice accomplished" means practice is complete. "Why is this?" explains the nature of consistent practice. One gradually practices and realizes according to the two realms, and it cannot be attained in a single step.

"Why is it called the Great Vow?" asks about the essence of the vow. "Radiance" means the self-nature true illumination, free from the stain of ignorance. This is the practice of wisdom. "Wholesome roots" refer to the practice of functional effort. Constantly and diligently cultivate immeasurable practices. As mentioned in the above two vows, one attains effortlessness, yet the energy and effort become even vaster, which is called diligent cultivation. "Together with all same-practitioners" means that transformation is complete, universally reaching the realm of reality without remainder.

Question: Why do the ten exhaustive phrases arise? Answer: There are two types. If discussing the Dharma, the Dharma accomplishes practice. If discussing practice, benefiting others accomplishes self-benefit. Hence this text appears. Within it, there are three sections. First, directly clarifying that the realm is exhausted. "Exhausted" means ultimate, hence "exhausted." It can be said to be the exhaustion of the inexhaustible. Second, clarifying that one's own wholesome roots perfectly correspond to the realm of reality. Third, because the realm of reality is inexhaustible, the formation of these wholesome roots also corresponds to the inexhaustible. This is the third point.

"Sentient beings" is the general term. The bodhisattva's initial resolve is fundamentally to transform beings, so "sentient beings" receives this general name. The remaining phrases clarify the specific meanings for the sake of sentient beings. Among the nine phrases, there are three. The first three generally clarify the beings to be transformed and their abodes. However, transformation requires a Dharma. The next three clarify the Dharma used for transformation. However, using the Dharma requires wisdom. The next three clarify the wisdom used.

"When the realm of beings is exhausted" refers to the dwelling place of beings. The self-nature has no separate dwelling from their dwelling. "When the realm of space is exhausted" refers again to the dwelling place of worlds. "When the realm of conditioned existence is exhausted" refers to the world. "When the unconditioned realm is exhausted" refers to the realm of space. "When the realm of reality is exhausted" clarifies using this Dharma to transform. Good, evil, and neutrally karma are equal as the true suchness of the realm of reality. Having taught the Dharma, where are beings placed? In nirvana. "When the realm of Buddhas appearing in the world is exhausted" means seeing the Buddha and being transformed. "When the realm of the Tathāgata's wisdom is exhausted" clarifies the wisdom used. The Dharma above requires the use of wisdom, hence the Tathāgata's wisdom is clarified. "When the realm of sentient beings' mental conditions is exhausted" means transforming according to beings' nature and desires. "When the realm of wisdom entry is exhausted" means causing them to cultivate and enter the Buddha's realm and the unobstructed liberation wisdom.

"Already spoken about exhaustively" is a question. "Within this, there are nine phrases, but only eight are clarified at the beginning. Why is it said 'already spoken about'?" Answer: To explain that the three turns have no separate Dharma. The previous eight are taken as the essence, hence it is said 'already spoken about.' "When the unceasing is exhausted" means that according to the Dharma, correspondingly it is accomplished. "Exhausted" here does not mean destroyed. "Three turns" means the meaning of following and cultivating. According to the Dharma, practice arises. Turning the ordinary into the holy is called 'turning.' "The turn of beings" refers to the selflessness of people. This is the first three. "The turn of phenomena" refers to the selflessness of dharmas. This is the middle three phrases. The realm of reality is the teaching. Nirvana is the realization. The Buddha appearing in the world clarifies seeing the Buddha and hearing the Dharma. Although these three are different, they are all dharmas, hence it is the turn of phenomena. Corresponding with the Dharma is understood as wisdom. This is the last three phrases. The first phrase is the Tathāgata's wisdom. The last two are the self-nature realm. Why is it called wisdom? Therefore, the sutra says, 'That which is spoken of as wisdom and the objects of wisdom are all called Prajñā.' Hence it is the turn of wisdom.

"With increasing power" means that through the ten exhaustive phrases, the vow becomes courageous and fierce. As long as beings are not exhausted, the vow is also not exhausted. With this inexhaustible vow power, the Buddhahood is achieved, yet one does not dwell in nirvana, extensively transforming beings. This is called 'doing benefit.'

How is practice compared? Above, the superiority of the vow was clarified. Next, the superiority of practice is clarified. A vow is based on aspiration. If one does not practice, the sought-after goal is difficult to reach. Therefore, after the vow, practice is clarified. Practice has ten aspects: 1. Faith, 2. Compassion, 3. Loving-kindness, 4. Generosity, 5. Tirelessness, 6. Knowledge of the sutras and treatises, 7. Skillful understanding of worldly dharmas, 8. Conscience and shame, 9. Unshakable strength, 10. Making offerings to all Buddhas and cultivating as taught.

Question: Among the ten practices, why is faith placed first? Answer: Generally, when one wishes to establish a mind and undertake practice, without faith, it cannot be done. Now, wishing to abandon all delusions and realize great nirvana, if there is no faith, practice cannot be established. Therefore, the sutra says, 'Faith is the source of the Path and the seed of merits.'

"Having made such a vow" picks up the ten major vows and concludes the meaning of faith. "Those wholesome roots" refers to the state of abiding, where faith is also placed first. That faith and practice, through diligent cultivation with the ten kinds of vows, achieves completion. Being unobstructed and at ease is called 'superior.'

"Gentle" means that above, 'tamed and compliant' clarifies the essence is ripe; this 'gentle' clarifies the function is ripe. These two are the understanding of the Path in the first stage. In terms of the fruit, it is called 'the fruit of taming and gentleness.' "Superior joyful practice" explains the name; the joyful mind is precisely this extraordinary delight.

"Thus, faith is accomplished" concludes the meaning of faith. Below, the objects of faith are clarified to reveal the characteristic of faith. In summary, it does not go beyond the faith in cause and effect. Starting from the first stage to the end, entering the cause can attain the fruit, with this as the root. This is faith in the cause. "Becoming the enlightened bodhi" clarifies faith in the fruit.

"What is encompassed by the root practice" clarifies that the cause practice has two aspects. 'What is practice' clarifies the essence of practice. 'How is it sequential' clarifies the progression of the position throughout the stages. Below, the sutra is quoted as a conclusion. "Encompassed by bodhi" clarifies faith in the fruit. "Entering the root practice" means that the fruit is the place where the root practice enters.

The fruit's virtues are immeasurable. Briefly, six aspects of faith are clarified. These six are superior and are called 'superior faith.' Outsiders establish wrong faith, so fearlessness is the antidote. Māra delights in destroying wholesome faith, so the ten powers are the antidote. The narrow views of the two vehicles claim to be ultimate faith, so the unshared dharma is the antidote. "Inconceivable" clarifies the inconceivable supramundane nature. Being freely unobstructed is called 'superior.' "Unmixed" means abiding in the true nature. Being balanced between extremes and the middle is called 'without.' The meaning of realizing reality is the realm of the Buddha, hence 'deep.' "All-knowledge superior" means that wisdom functions in all conditions without exception. "Separation superior" clarifies the purity of the Buddha Dharma. The fundamental and the present are equal, hence 'far removed.' It does not mean that there are afflictions to be sent away. "The fruit of faith accomplishment" clarifies that due to cause and conditions, the fruit is itself the nature of separation. Above, six were mentioned, but now there are only five. The sixth is included as a summary phrase.

"From the Tathāgata's wisdom ground, adding" means that, in brief, the cause practice and fruit practice are not separate from the two paths of realization and teaching. "Adding" refers to the name for the initial realization of ten-stage wisdom and the ultimate attainment of the unsurpassed bodhi fruit.

"Three types of contemplation" clarifies, from here on, the second compassion and third loving-kindness. "Far from happiness" clarifies that loving-kindness is about giving happiness. The supreme happiness is the happiness of the ultimate truth. All beings equally possess this but are far from it themselves, which is deeply pitiable, hence arousing loving-kindness. "Fully endowed with suffering" clarifies that compassion is about removing suffering. Not only are they without happiness, but they are also fully endowed with all kinds of suffering, rolling in the midst of it. This is deeply pitiable, hence arousing compassion. "Those two are inversions" clarifies that although they have no happiness and have suffering, if they were self-aware, they could reverse suffering and attain happiness. Now, it clarifies that they are ignorant and unaware of these two inversions, willingly dwelling in them without disgust.

"Such profoundness" explains the happiness of the ultimate truth. The unsurpassed bodhi is supremely subtle and profound, called 'profound.' Therefore, beings do not recognize or understand it. They seek upwards while dwelling in samsara, hence 'far away.' The myriad virtues of the Buddha fruit are all profound. Totally, they constitute one contemplation. If differentiated, there are nine. Hence, there are two sections. The first lists the numbers. The second explains the meaning. "Quiet and still" means the essence and illumination correspond, which is the realization path. In terms of the fruit, it is the pure fruit of nature. "Free from attachment to the delusory real" means the essence is without discrimination. "Delusory grasping is the correct taking" means free from discrimination. "Profoundly calm and extinct" means the external function of the teaching path, which is also the pure fruit of skillful means. "Dharma meaning is settled" means the function corresponds to the essence. "Empty and signless, etc." means that the practice is integrated and unobstructed; this is achieved through the power of the three liberation doors.

Next, the three liberation doors are discussed as antidotes. "Discrimination" means the division of the Dharma essence's substance, which is called discrimination. It is contrary to emptiness. "Characteristic" means grasping the characteristic of the essence, which is contrary to signlessness. "Tom between grasping and rejecting" is contrary to wishlessness. Having these three is bondage. Not having these three is liberation. A bodhisattva contemplates the three but never perceives them as three, which is liberation. It is not about abandoning the three as liberation. These three phrases clarify the difference in the antidotes of stillness.

"Free from defiled dharmas" means that the affliction obstacles are completely gone, the dust of habitual tendencies is eternally still, and there is no defiled turbidity of wisdom.

"Inconceivable" refers to the myriad virtues of the Buddha fruit. Since they are correct, all virtues are complete, and their merits are boundless. This is the non-abiding path where the true and the conventional intermingle. "Superior" means none surpass self-benefit and benefiting others. This is called the easy practice path. These three clarify the difference in the essence of stillness.

"Hard to attain" clarifies that the ultimate principle is subtle and unfathomable by ordinary understanding. The path of cultivation is distant and vast, not to be exhausted in one step. The principle of unsurpassed bodhi is established beyond the norm. Without accumulating time over many eons, it cannot be realized.

"How is it said to be fully endowed with suffering?" clarifies the meaning of being far from the supreme happiness but fully endowed with suffering. Although suffering is immeasurable, the twelve links of dependent origination encompass all suffering without remainder, hence "fully endowed." Therefore, in the sixth stage, ignorance, formations, and consciousness are the suffering of conditioning. Contact and feeling are the suffering of suffering. The remaining links are the suffering of change. In this, there are two sections. The first discusses the three links of ignorance, formations, and consciousness. The second discusses a section on confusion, karma, and result from name-and-form up to old age and death.

Question: Regarding the twelve links of dependent origination, why does the treatise master divide them into two sections for clarification? Answer: The first section clarifies that delusional thoughts proliferate, and samsara is unceasing, especially because ignorance is the root of arising. The later section clarifies that the various delusions have no foundation and do not stand independently. Delusions depend on the real. Therefore, it discusses the ālaya consciousness (storehouse consciousness) as coexisting and being the root of the myriad confusions. Hence, the sutra says, 'Because of the Tathāgata-garbha, samsara is spoken of.' Therefore, the Tathāgata-garbha is the root of all dharmas. Because there are two types of roots, they are clarified in two places. Another interpretation is in three sections. The first three discuss the aspect of simultaneity. The middle, name-and-form, discusses the aspect of support and basis. From the six sense bases onward, the aspect of sequential order is discussed. They are all manifested on both sides. The first clarifies simultaneity; the middle and later do the same. The middle clarifies support and basis; the earlier and later do the same. The later clarifies sequential order; the earlier two do not lack this meaning in their coarse aspect. The intention is for concise expression while the principle is all-encompassing. If one raises afflictions, karma, and suffering, the meaning of simultaneity is complete. Raising the meaning of support and basis is also complete. Raising the meaning of sequential order is also complete. If we discuss the essence, within the sphere of the six consciousnesses, from ignorance to old age and death, there is a non-simultaneity of before and after, allowing for the twelve meanings. In the sphere of the seventh consciousness, the characteristics are not exhausted, and the twelve are discussed as one entity. In the sphere of the eighth consciousness, the seventh consciousness has no entity; it is based on the real and functions differently. Its function is taken as the entity, and there is no other entity. The entity and function are simultaneous, and the twelve are discussed in this way. Question: What is the aspect of simultaneity? Answer: Any conditioned mind will invariably be contrary to reason. Being dark about the perceived object is called ignorance. Immediately, together with accumulation, the result is established, which is called karma. Anything conditioned is a object of subject-object cognition, called consciousness. The self-nature's form and manifestation is called name. The characteristic of external appearance is called form. This, due to internal and external, has the arising of characteristics, which is called the sense bases. Mutual contact is called contact. Dwelling in one's own perceived object is called feeling. The quality of being able to attach is called craving and grasping. Having a potential to produce a result is called becoming. Self-forming and arising is called birth. The unstable and changing corruption is called old age and death. It is not that they are merely theoretically designated as twelve. The essence itself possesses all twelve. Precisely the twelve are the essence. Question: As in the Mahāprajñāpāramitā-śāstra, there are three types of twelve links of dependent origination. Which type of dependent origination does this discourse discuss? Answer: In terms of essence, it is only the cause and condition of the ignorance of the six consciousnesses. If speaking of the object of contemplation, it includes all three types, but with degrees of depth and shallowness.

Among the nine phrases, the first lists the names. The second explains each corresponding to their characteristic. The first three phrases of the nine are the ignorance link. The next five are the karma link. The last one is the consciousness link. "Aligned with the right path" is called right view. "Contrary to the right path" is called wrong view. All are called "wrong view" because they are opposite to the happiness of the ultimate truth. Any samsaric state is an inversion. These are external inversions against reason, hence all are called wrong view.

"Dark about the perceived object, the confused mind covers itself" is called obscured intention. "This mind self-grasping" is called arrogance. "Arrogantly becoming attached" is called craving and cherishing. "Dharma" refers to the self-nature. "Meaning" refers to the merit. "Intimacy arises contrary to reason" is called inversion. These three phrases explain the scriptures and treatises in sequence.

"Transgressions in the time of seeking" clarifies the characteristics of deceitful flattery for the sake of appearances, and jealousy for the sake of feelings, with the difference being in the mind. "In the body and possessions, raising the result to manifest the fault" clarifies the karma. In the characteristic of karma, when one is about to create karma, it is called "feeling." This is meant to reveal that in the Mahāyāna, the meaning of simultaneous dependent origination is discussed, with no separate karma for the sake of discussing the result.

"Those two are inversions" means that craving arises from favorable feelings, and aversion arises from unfavorable feelings. "When the wind of desire stirs the mind" is the aspect of karmic growth. "Mental formation" is the essence of karma itself. "Intensified mental formation" refers to the increasing blaze. After mental formation, the activity of the three karmas (body, speech, mind) together causing harm is called "initiating karma of wrong views."

Question: Greed, hatred, and ignorance can all initiate karma. Why is only hatred mentioned here? Answer: Suffering feelings give rise to hatred. Hatred creates a heavy hindrance to compassion. Wanting to overcome the obstacle, compassion is raised, so hatred is specifically mentioned. Question: If so, why is only craving mentioned for the future? Answer: Not craving would not produce birth. For the condition of generating future existence, this is convenient to explain.

"Consciousness" is discussed elsewhere as karma being the seed, because the nature of good and evil, suffering and happiness, is directly such. Here, in terms of the essence of cause and conditions, consciousness is the seed. This is the seventh consciousness, called the root consciousness. It is the root for the six consciousnesses and the source of samsara. Question: Why are good karmas considered the cause and condition of the seed? Answer: Within good, there is both right and wrong. Evil is entirely samsara. Now, it is clarified that the essence of good, being subject to samsara, and evil is then perishable. Moreover, the characteristic of good is that it is conditioned.

"Three realms" is the second part, discussing the difference in characteristics through the nine links. "Self-characteristic" means the present links, each with its own essence in its differentiated characteristics. "Common characteristic" means that although there are differences between the present and the non-manifested, the type of result is not different. The faults of birth, old age, impermanence, and suffering are the same place. "Inverted characteristic" means that the essence and nature are truly empty, yet we subjectively consider them as existent. "Selflessness of person and dharma" is called being free from self and what belongs to self. Because of not realizing it, it is called being free; it is not being free through antidotes.

From here onward, the self-characteristic and common characteristics are explained together. "Result characteristic" means that form based on the cause of consciousness leads to the result of the six sense bases, called result. Name-and-form together with the ālaya consciousness, because of karmic activity, creates the seed and gives rise to the result of name-and-form. The term "together" clarifies that delusion does not stand alone and cannot undergo suffering and happiness by itself. Now, it clarifies that it must depend on the real state of being stained and pure, dependent-arising, to be called a sentient being. This is the meaning of dependence. "Together with that which arises" above clarifies co-existing, as if name-and-form and the storehouse consciousness are both mutually dependent. Now, it clarifies that name-and-form only depends on what is supported by the ālaya consciousness. It should be said that name-and-form arises depending on it. "That cause characteristic" refers to the reliance from which it arises as the meaning of dependence. Now, it clarifies that once arisen, it depends on it and dwells without separation as the meaning of sustaining. "That result" means that as a result of name-and-form, having the meaning of sustaining and supporting, various characteristics are established and accumulated.

Question: The others can be results, but for craving, grasping, and becoming are causes, why are they called results? Answer: Because the ālaya consciousness is the cause, the rest are all called results. "Free from self and what belongs to self" these two show emptiness, explaining the meaning of previously attached inverted characteristics. The twelve links of dependent origination are the meaning of selflessness. In other words, the essence of these dependent origination dharmas is inherently still, which is called emptiness. Being empty, inversions exist. "Self-nature is without self" clarifies the meaning of true emptiness. Precisely because the real is without a second nature, the essence and characteristics are both still, and everything is selfless. Only the real is true. "Free from the mind of delusion and consciousness" means it is without knowledge and perception, showing that it is not in the category of delusional sentient beings. Only the real knows; the rest do not know. The mind of apprehending characteristics, when the mind realizes the principle, is considered motion. The mind of illuminating the principle without characteristics is understood as non-motion. Such motion and non-motion are also without knowledge. Therefore, it borrows a simile. Grass and trees are a metaphor for motion, while rocks and walls are a metaphor for non-motion. "Again, it is like an echo" because the sound in the valley serves as the basis for the echo. The echo resembles sound but is not truly sound. It is like depending on the real, there is a conditioned mind. The conditioned mind resembles the mind but is not actually the mind. Therefore, the treatise says, "It is the nature of similar and resembling dharmas."

"How are those two inversions?" introduces the explanation from the third chapter. "Those two" refer to the happiness of the ultimate truth and the twelve links which are suffering. That is called "those two." "Inversions" mean the state of not knowing and not realizing. The ultimate happiness of the Buddha fruit is not known, and the great suffering of the cause and conditions is not realized. Question: In the previous "self-nature emptiness," it said "not knowing and not realizing." How is this different? Answer: Above, it explained that the essence of the true still Dharma is free from the characteristic of awakened knowing. Here, because of not penetrating it, it is called being without awakened knowing.

Question: The three chapters have already been fully explained. Why are the two practices of compassion and loving-kindness raised again here? Answer: Linking the previous and giving rise to the next. Linking the previous profound happiness and the suffering of dependent origination, it aims to teach beings to abandon suffering and attain happiness. However, there is a method for abandoning suffering and a path for attaining happiness. Therefore, it continues with the two types of giving: material gifts and Dharma gifts. First, material gifts break the mind of greed. Then, Dharma gifts break the mind of ignorance. Therefore, this is further clarified. "Not free from the mass of suffering" picks up the object of compassion. "Causing them to dwell in nirvana" picks up the object of loving-kindness. "First, with words" is as explained above. "The sutra says" from here onward is the fourth, clarifying the practice of generosity.

Question: Why does this text appear here? Answer: From here, the three types of contemplation on sentient beings arouse great compassion. From here onward, it clarifies that following great compassion, the practices of generosity, etc., arise, seeking great bodhi to rescue and benefit sentient beings. "Seeking the Buddha's wisdom" explains the meaning of being able to be generous. For the sake of seeking the Buddha's wisdom, one cultivates great generosity. "All things" clarifies the characteristic of generosity. Within this, first, the general characteristic of generosity is clarified. Below, there are nine phrases that specifically clarify the characteristic of generosity. "All things" is the general phrase. "External" refers to gold, silver, etc. "Internal" refers to head, eyes, etc. Among the external, there are two types. The first are things used for adornment and transportation, etc. The second are things stored and accumulated, which are included in the following "storage and collection." "As the sutra says" is a general quotation. "In such a sequence" means that the sequence should be used to quote the sutra. Among them, there are eight types broadly. It should be said there are nine. But the external eight are first mentioned. Among the uses, there are seven. Storage and accumulation constitute one, making eight. "Internal" directly refers to the body, pointing to internal giving. "What is encompassed" refers to external matters, pointing to external giving. "The first giving in the practice of giving is general" refers to the sutra text: "Immediately, what can be given... such as property, grain, etc." The remaining nine kinds of giving are specific, including internal and external below. "Two kinds" means that because there is storage and accumulation, there is the delight of keeping; because there is use, there is the delight of benefit. "Gold, silver, etc." explains the delight of keeping. "Eight kinds" explains the meaning of benefit. Including the internal phrase, it makes eight. "All beloved things" refer to things that are intensely adhered to, considered more important than others. "Head, eyes, etc." are internal giving. What benefit is there? The benefit is just that it satisfies the mind.

"According to what is appropriate and practicing" explains the last six practices from here onward. Question: Why are the first four practices taught separately, and the last six taught together? Answer: The first four are expedient means, so they are taught separately. The last six are the essence of practice, so they are taught together. Question: Among the six practices, the first is "not being weary," the second is "knowing the sutras and treatises." Why are they not explained? Answer: Above, it clarified the arising of great compassion and loving-kindness, practicing generosity with body, life, and wealth. It already shows the "not being weary" aspect. Having attained fearlessness in the great assembly, being able to speak the profound Dharma, this is then "knowing the sutras and treatises." Their meaning is already clear, so no separate explanation is needed. "According to what is appropriate" (the seventh practice) means to moderate one's actions according to one's own capacity, not to exceed oneself, and to speak according to the three measures of wisdom for the benefit of beings. 1. According to one's own measure. 2. According to what the recipient can handle. If the recipient takes too much for themselves, one should restrain them. If they take too little, one should overcome their hesitation. If it corresponds to their capacity, one should give accordingly. That is "according to what is appropriate." "As taught in the treatises" refers to the Bodhisattva-bhūmi and other texts which clarify "according to what is appropriate," thus proving this point. "Conscience and shame" (the eighth practice) means that in cultivation, whether advancing or retreating, one should always have a sense of conscience and shame. "For a single moment" is like Śāṇavāsa instructing Upagupta on the mind-dharma of conscience and shame. This is the same here. "Day and night" clarifies that from beginning to end, the practice must be uninterrupted. During this time, if one cultivates it and finds it suitable, one advances. If not, one withdraws. This principle applies equally to day and night and other times. "Stability" (the ninth practice) means it cannot be destroyed. As for the previously mentioned faith, etc., one is stable against faults regarding these. "Diligence" explains the meaning of stability. Being stable in one's own sphere is called "not retreating." Hence, the following says, "not abandoning practice." In the sphere of development, the understanding of the practice becomes clearer, and there is no desire to turn back. Therefore, the treatise says, "diligence without rest." "Cultivating as taught" (the tenth practice) clarifies cultivation and offerings. "Offerings" refers to the expedient practice. "Cultivation" refers to the self-nature practice. It is also called the practice of merits and wisdom. "Two kinds of superiority" divides the ten practices into characteristics. Faith, compassion, and loving-kindness are not yet established in practice, but are only called "deep mind." Although not yet perfectly realized, the resolve towards Buddhahood is firm. Although the practice is not yet universal, the mind encompasses the realm of reality. This is the meaning of "depth." The remaining seven practices are called "practice accomplishment." Within them, the distinction between characteristics is analyzed.

"Protecting and upholding faith, etc." clarifies that the last three practices have no separate essence; they are accomplished based on the seven practices. "In the seven practices, when there is attachment without transgression, a sense of shame is born to remove the obstacles and defilements." "Stability" means being stable in the seven practices without regression. "Cultivating and purifying them" means that by relying on the seven practices and cultivating as taught, making offerings to the Buddha, wholesome roots are fulfilled. "Attaining two kinds of body" reveals the characteristic of accomplishment in superior practice. "Superior body" is the beautiful adorned body attained as the reward of the first-stage bodhisattva. "Tamed and gentle mind" is the realising wisdom of the first stage, also called the wisdom body. It could also be the two bodies of reward and response.

"What was previously spoken" clarifies the meaning of the comparison of practice. Before, "faith, superior, etc." were also methods for purifying the ground. This now clarifies that it is not different. In the previous stage, the practice of purifying the ground purified the seeing path. These ten phrases, after purification, are all methods for purifying the obstacles of the stage. It should be said they purify the obstacles. This refines and matures the cultivation path.

"How is the fruit superior?" In the comparison, the third is the aspect where the maturing of practice surpasses the two vehicles. "Tamed and gentle" means that the aspiration is vast, even reaching the completion of expedients. Dwells in the first stage, with essence and function fully ripe. The comparison is to the fruit. The practice essence is fully ripe without any coarseness or immaturity, like refined gold that is soft and pure. This practice is like this. The realization of the practice corresponds, soft and beneficial—this is the correspondence of the realization path. "Setting out" means that cultivation and realization correspond, and one can foresee the obstacles and passages, and will certainly reach the fruit. The previous "tamed and gentle fruit" is the initial realization of correspondence. This "setting out" is the cultivation and advancement, observing the characteristics of the past and future on the seeing path.

"Retribution encompassing" means that practice is accomplished and perfected, and one has mastery and freedom, appearing in samsara and possessing the power to transform. This is the characteristic of the teaching path. "Will and wisdom" means that practice has fully ripened, and the functions of merit and wisdom become manifest. This is the realm where realization and teaching are perfectly fused, unobstructed and at ease, where the self-nature is equal, the path of non-abiding. The superior-developed, fully ripe, and unobstructed state of the stage is the fruit. It is not produced by the cause of habitual seeds.

"The simile of gold" is a metaphor for the meaning of taming and gentleness. It uses material things to reveal the Dharma. Before the stage, it is like gold in the grass. At the time of corresponding to the seeing path, it is said to emerge. "In abiding, the practice fruit" means that all the practices of that stage are the gold essence. According to the following, the bodhi mind and supramundane wisdom are the essence. "Faith and other wholesome things" refer to the initial realization and understanding, named as faith.

"Three types of entering" refers to the smith's three times entering the fire. The gold essence becomes bright, pure, tamed, and gentle, ready for use. The first entry into the fire removes the grass and stones. The second entry into the fire burnishes the luster and color. The third entry into the fire makes the gold essence tamed and gentle, usable at will. This is a metaphor for the tamed and gentle fruit of the realizing wisdom of the ten stages. Through the fire of practice and merit, refined and matured. Briefly speaking, it does not go beyond these three. "Offerings, etc." are all supramundane wholesome roots, not of the mundane world. The treatise below says, "The offering of worldly and supramundane things is complete." Using these three practices to cultivate and purify the stage Dharma is like the number of times one enters the fire for refinement.

Question: Why are only three entries into the fire mentioned? Answer: To clarify that the first stage cultivates three types of practices, and the fire removes three types of defilements. The coarse hindrance of the four stages of delusion is a metaphor for minerals and stones. The subtle hindrance of habitual tendencies obscures the essence. The hindrance of impure ignorance obstructs the nature and prevents realization. By removing these three hindrances, one realizes the first stage. The treatise below says, "removing covetousness, etc."

Question: According to the sutra, one should first see the Buddha, then clarify the simile. Why is the explanation of refining gold placed first? Answer: To make the explanation of the meaning of taming and gentleness convenient, the refining of gold is explained immediately.

"Seeing the Buddha" means that when one has realized the above-ground state, one enters the Buddha realm and corresponds with the Tathāgata. The movement of the eyebrows and the turning of the eyes, extending universally to the realm of reality, is no different from the Buddha. This is called "seeing." "Spiritual powers" refer to the expedient practice of the teaching path. "Seeing the form body" means corresponding with the reward Buddha. "Power of the inner correct vow" refers to the realizing the wisdom of true suchness, which is the correct cause. "Seeing the Dharmakaya Buddha" means corresponding with the Dharma Buddha. Having seen the true suchness dharmakaya. "Even up to many hundreds" means corresponding with one reward body. Corresponding with hundreds of thousands of reward bodies is also like this. The same applies to the dharmakaya. "Manifesting many Buddhas" speaks in terms of reality. Buddhas are limitless in number. But saying "hundreds and thousands" is to create a gradation.

Question: In the retribution encompassing, the first stage sees a hundred, the second stage sees a thousand. In the tamed and gentle fruit, both say "many." Why is it not the same? Answer: In the retribution encompassing, to clarify the gradation and the different powers and functions of the stages, the first stage sees a hundred, the second a thousand. In the gold taming, the comparison of the power's extent is not considered. It directly clarifies the realizing essence. The realizing essence is equal, so there is no distinction between superior and inferior.

"Three types of offerings" refer to the three karmas (body, speech, mind). "Common things" refer to the fruits of the supramundane.

"Setting out" clarifies that the first stage is the beginning of all stages. To clarify the methods of cultivation, they are fully present here; all dharma are accomplished. The meaning is that all stages are accomplished simultaneously, like knowing one, knowing all. Therefore, from the second stage onward, the "fruit of setting out" is no longer clarified. In the text, there are four parts. First, the Dharma explanation. Second, the simile explanation. Third, the combined simile. Fourth, the conclusion. In the Dharma explanation, there are four. The first, from the beginning to "without satisfaction," is called "asking." The second, from "This bodhisattva skillfully knows" onward, is called "knowing." The third is called "practice." The fourth, from "having attained the stage wisdom" onward, is called "arriving." In the simile, there are also four. In the combined simile, also four. According to the text, they are visible.

Question: In the stage fruit, why is there still a request to know about the affairs of the first stage? Answer: Speaking of "requesting clarification" indicates asking to know. The characteristic of skillful knowledge, after having attained the first stage, corresponds to the place of practice of the second stage up to the tenth stage, but with depth as the difference. This is called "requesting clarification."

The request for the stage Dharma has four aspects. 1. The stage's equipment. This applies to all stages. "All characteristics" means that confusion is the characteristic of obstruction, and understanding is the characteristic of antidote. These are the expedients for entering the stage. The teaching and cultivation, etc., are considered characteristics. Correctly corresponding with supramundane wisdom is called realization. "Abiding" means the stage is satisfied without obstruction and fully ripe, which is called the fruit. "Cultivation and comparison" means the methods for accomplishing the stage. "The supramundane" refers to the supramundane without outflows. "Faith, etc." are the practice essence. "To fulfill that" reveals the completeness of the characteristics.

"Five kinds of expedients" — the sutra text has ten, but the treatise master abbreviates into five categories. "Contemplate" means removing the affliction obstructions. "Attain" means removing the obstructions of knowledge. "Superior" means removing the obstructions of the essence. "Nature-separated" means that the fruit is not a contrived adornment, but is its extinction. "Non-regression" means the initial manifestation of the essential equality of cause and effect itself. "Complete arrival" means the unobstructed liberation of wisdom is perfectly exhausted in the final stage.

In the expedient of "contemplate," there are two phrases. 1. Removing obstacles. 2. Accomplishment and destruction. "Accomplishment" reveals the realized realization path, whose nature is pure. "Destruction" reveals the expedient and skillful means of the teaching path, which are differentiated according to conditions. Another interpretation is that the teaching practice consists of removing obstructions and manifesting characteristics as "accomplishment," while the quiet realization practice of cessation is "destruction." Although still and quiet, the rebellious and chaotic both arise, which is skillful. "Wanting to enter" means as yet not having entered the correct realization. "Already entered" clarifies when correct realization occurs. "When the practice of the current stage is complete, it is called "superior progress." "Turning the lower into the higher" is called "higher." The stage practice is continuous; in each of the ten stages, there is unstoppable superior progress. When practice in one stage is not yet complete and one has not yet entered the next stage, it is called a "place of dwelling." "Increase in skillful means" means skillfully cultivating the ten-stage practices, and the practice becomes progressively clearer. The practices discussed herein all occur simultaneously, but their meanings are different. Below, they must be distinguished by their gradations.

"Non-regression" means from the first stage to the end of the tenth stage, the cultivation of practice increases without losing the fundamental understanding, called non-regression. "Complete arrival" means that, since the stage divisions have been accomplished, there is a correspondence with the Tathāgata's practice. The completion of the first stage being thus, it is the same for all ten stages.

In the simile, "causing to attain correct practice" means that the understanding is clear and one is fit to set out. "Not being lost on the path" is a direct metaphor for the seeing path, from the beginning to "abiding mind." "On the path" refers to the middle of the journey, a metaphor for the practice of the stage path. "A place" refers to the resting place, a metaphor for the stage. "Benefits and calamities" refer to the conditions of attaining the position. "Provisions" are the division of the local practice comparison. "The encompassing effect of retribution" should be called "retribution encompassing." Why is this? According to the cause, the name is "effect." Remunerating the cause is called "result." If the result is not capable of producing further practice, then simply calling it "effect" would be sufficient, and not "result." Now, because of the accumulation of many wholesome roots, this excellent result arises. The result does not dwell by itself; it immediately becomes an expedient to encompass the superior practice. Thus it should be called "teaching encompassing." The previous "tamed and gentle fruit" and this "retribution encompassing fruit" have meanings that encompass both higher and lower as "obstacles," and their levels differ in characteristics. The later "will and wisdom fruit" serves as the obstructed real practice of the stage, therefore it is equal without distinction of superiority or inferiority.

The tamed and gentle fruit is distinguished by the difference in gold, to differentiate the superiority and inferiority of the stage positions. In the first three stages, the simile of refining gold is used. From the fourth stage to the seventh stage, the simile of creating an ornament is used. From the eighth stage onward, the simile of relying on a person is used. Why is this? The first stage just leaves the worldly realm, like gold emerging from grass. The coarse impurities are not yet removed, so the gold is refined with fire. The function of being tamed and gentle is achieved with two kinds of fire: the will is internal fire, and offerings, etc., are considered external fire. The gold becomes pure. With the second stage, the gold is refined with a fluoride stone to remove its internal impurities. The reason for using fluoride stone as a simile is that the stone can only remove impurities but is not an excellent use. Like the precepts, they can only remove faults but are not an excellent use. Thus, it is a simile. In the third stage, the gold is refined again with fire, the body becomes bright and pure, and its weight and other properties fit, allowing the gold to be used. This is a simile for the real, without outflows. Before the third stage, the practice was worldly, only removing afflictions, gaining the essence's clarity and purity, known as "bright," but without attaining essence-function. Therefore, it is not called "realization." It is not yet used for the path; it lacks its radiance and function and cannot be used as an ornament. The fourth stage's essence of realization corresponds, becoming a radiant function but not yet a functional practice. This is like merely taking gold and making it into an ornament. From the fifth to the seventh stages, all internal realization is achieved, accomplishing the non-abiding path, adorned with immeasurable radiance, externally unobstructed in states, and the establishment of the unconditioned practice. This is like taking gold and polishing it in various ways, inlaying it with precious gems to make an ornament, thus completing its functionality. This reveals the meaning of self-practice. From the eighth stage onward, with this ornament as a functional tool, it is said to rely on a person. This reveals that after the eighth stage, the self-practice is already complete, and now one draws on external transformation for self-support, so it is said to rely on a person for comparison. Transformation has different degrees of refinement, superior and inferior, hence the distinction of the three stages. This meaning encompasses both higher and lower sides, but their characteristics differ. The retribution encompassing fruit can be known. The setting out fruit exists only in the first stage. These three are based upon the real stage in order to delineate the hierarchal divisions. In terms of principle, it corresponds to the realm of reality. How could it be only so? Here, it is based on a person's retribution in order to distinguish the positions with hierarchal divisions. Among these, there are two types: lay and monastic.

"Superior body" refers to the resultant reward obtained from this true practice, which is a superior high position. "King of Jambudvīpa" refers to the perfectly interconnected Dharmakaya that encompasses esoteric meanings, which is the meaning of mastery. "Superior result" manifests the meaning of expedient superior practice based upon the result. Within the superior practice there are two sections. The first, from the beginning to the end of "dedication of merit to great bodhi", clarifies the aspect of expedient cultivation. The second, from "acting as the leader" onward, clarifies the aspect of the sequential progress of the cultivation accomplishment.

The first section has two parts. The first clarifies the practice of the one who guides and transforms beings. The second, from "not abandoning mindfulness" onward, clarifies self-practice. "Not abandoning mindfulness of the Buddha" means that the wholesome roots of generosity, etc., accord with the resolve for bodhi and dedicate it. "When the practice in affairs has been completed," refers to the dharma realm, which is the realm of enlightenment and its differentiated dependent origination, therefore called "affairs." "Remove false thoughts" means that the resolve takes the form of no-resolve, which is the mindfulness of no-thought. The wholesome roots of generosity, etc., all accord with the resolve for bodhi to remove false thoughts. The ten objects of mindfulness are summarized into four. The field of the Triple Gem is supreme and foremost.

"Mindfulness of the Buddha" means "The realization attained by the Buddhas; I will also attain it." "Mindfulness of the Dharma" means "The practice of the path attained by the Buddhas; it is by corresponding to this Dharma that the Buddhas become Buddhas. I should also do the same." "Mindfulness of the Sangha" means "This Buddha Dharma is cultivated through skillful means to correspond with it. I will cultivate this." "Mindfulness of the Bodhisattva" means "Who understands cultivation? The Bodhisattvas cultivate and walk together with me." Therefore, it is called "same dharmas." The pāramitās, etc., constitute merits. How do the Bodhisattvas attain correspondence? Because of merits, it is said to be "merits." "Mindfulness of the meaning sought" refers to the resultant powers, fearlessnesses, etc., that I will attain.

"Which ones, etc." the treatise clarifies. The previous ten were directly called "dharmas." This clarifies that cultivation corresponds to this mindfulness. "Giver" refers to the self, which is the former "mindfulness of same dharmas." "Recipient" refers to the prior cause, which is the former "mindfulness of the Triple Gem." "Object" refers to the material gift, which is the former "mindfulness of merits." "Bodhi fruit" is the former "mindfulness of the meaning sought." "Not giving rise to discrimination" means that all four are empty. "Such as all things" concludes the previous. "The doer is not attached" concludes the giver. "Object" concludes the recipient. "Act" concludes the material gift. "Result, bodhi" — all these are empty. Corresponding with emptiness, without attachment, the practice is accomplished. The dedication to the unsurpassed bodhi occurs naturally without contrived intention.

"Acting as the leader" onward is the second section of the superior progress practice, clarifying the aspect of sequential progress in cultivation accomplishment. Within, there are also two divisions. The first, from the beginning to "unsurpassed" in seven phrases, clarifies the aspect of self-practice. The second, from "acting as the guide" onward in five phrases, clarifies the aspect of guiding beings. "Acting as the leader" is the general. The two words "superior" and "great" explain the meaning of "leader." It reveals that one's merits and wisdom are complete, fulfilling two kinds of ornamentation, and one has become the leader. Briefly, there are two types of ornamentation detailed as the six pāramitās. "Radiance" refers to Prajñāpāramitā. "Merits" refer to the other five pāramitās. Fulfilling the two kinds of ornamentation is called "superior leader." "Nothing equal to it" is called "great." "Superior" has two meanings. These two phrases reveal the completeness of wisdom and severance. "Excellent wisdom" means wisdom is complete. "Free from all afflictions" reveals severance is complete. "Great" has two meanings. These two phrases explain the meaning of "great." "Nothing equal to it" means self-nature is unequaled. "No one surpasses it" means self-nature is unsurpassed. "Thus revealed" concludes the exposition.

"Guide" is for the practice of guiding others. It resembles the teaching of the Āgamas. "General" means the one who leads, resembling the ability to destroy evil. The above clarifies lay practice, applying the unwholesome path to penetrate the right Dharma. Next, the second, "Leaving the home life" clarifies the result of leaving the home life.

Question: In the fruits of encompassing retribution, from the first to the third stage, leaving the home life is revealed. From the fourth stage onward, why is leaving the home life revealed in the tamed and gentle fruit? Answer: From the first to the third stage, to reveal the practice of the supramundane path within the mundane realm. From the fourth stage onward, to reveal the essence is intrinsically transcendent.

"Among the practices of leaving home, the hundred samādhis" refers to the hierarchical levels and distinctions of the positions. The first stage has a hundred, the second stage a thousand. Such incremental increase is measured by the number corresponding to the stage. The fruit of leaving home is supreme in meditative absorption. This text contains only the karma of meditative absorption; the treatise master, based on this karma, states that the meditative absorption is supreme. "Superior karma" contains twelve statements. "Samādhi" means being free in all kinds of dharma characteristics within meditative absorption. "Samādhi-made action" based on samādhi is called samādhi. "Achieving the superior action by attaining samādhi" explains the meaning of the action below. In the ten directions, one sees a hundred Buddhas. "And what is added by the Buddha" means knowing the spiritual powers of the hundred Buddhas. "Cultivating wisdom" means seeing the power of the Buddha's wisdom for oneself to cultivate wisdom. "Moving a hundred Buddha worlds" causes sentient beings to generate faith. The following clarifies to transform beings. "Able to enter" refers to entering a hundred Buddha worlds. "And seeing" means being able to illuminate. "Correct transformation" means being able to transform. "Residing in life for a hundred kalpas" is the eighth phrase, clarifying the acquisition of superior birth. "Arises from benefiting self and others; able to know past and future events each for a hundred kalpas" is the ninth phrase. If one does not penetrate the three times, one cannot transform. One must penetrate the past causes, know the future results, realize the capabilities of the beings, and transform accordingly so that all are benefited. "Skillfully enter a hundred dharma doors" is the tenth phrase. This is for increasing one's own wisdom by contemplating various dharma doors. "Able to transform into a hundred bodies" and the following two phrases are for abundant benefit.

"Will and wisdom" states that the realizing wisdom of the first stage is called "will wisdom." Making an aspirational vow, this is called "will" from the first stage to the tenth stage. Question: Why is it necessary to elucidate the will and wisdom? Answer: The above explanation only provides the numbers for the hierarchal levels of the positions, with the first stage only reaching a hundred, and the second stage only reaching a thousand, and unable to surpass this. In order to reveal that the actual power surpasses these numbers, it is necessary to elucidate the will and wisdom. Within this, the phrase "body" in the eleven statements is the general. "Body" refers to the true Dharmakaya, with the body as the instrument of the path and the foundation of all uses. Therefore, it is said to be the basis of the bodhisattva's practice and the root of all functions. "Having radiance" means the essence internally illuminates. "And spiritual powers" means the function is without hindrance. Relying on radiance, one has the divine eye. Radiance is the root; no object is not understood by the divine eye. Having the divine eye, one sees the objects before one — this refers to the specific differentiated divisions of the senses. There are five kinds of eyes, as explained in the Mahāyāna. "Having sound" means all-pervasive exposition of spiritual powers, without hindrance. "Actions" refer to the vastly expansive Dharmadhatu. "Adornment" refers to the exquisite and wondrous aspects. "Addition" means attainment of superior states. This elucidates, and it says "sound". The following four statements elucidate the workings. "Faith" refers to the effects of using spiritual powers for sentient beings to generate faith, as follows: "Action" refers to oral action. Therefore, "what is encompassed by the wisdom-eye" means that speaking the Dharma must include knowing the sentient beings' faculties and capacities, prescribing the medicine according to the illness. The wisdom-eye skillfully knows the difference between conditioned and unconditioned. After examining with the wisdom-eye, the Dharma is spoken. Therefore, it is said to be based on the wisdom-eye. "Dhāraṇī" means to totally maintain. The essence is unobstructed, and is called "gate." "Manifesting, therefore, speaking" means that with the wisdom-eye illuminated by emptiness, one guides and uses the dharma-eye to observe faculties and speak.

In brief, all stages have causes, essences, and fruits, which are the three stages of entry, abiding, and completeness. "Cause" refers to the expedient methods before the stage. "Essence" refers to the stage's own entity. "Fruit" refers to the complete fruit of the stage. The comparison of all stages has these three aspects.

第二離垢地。從此已下說於四地第三明修道法門 問曰。此地何故名修道 答曰。慕進所習名修。修通無礙名道故。上明見道。此明修道。言離垢者。毘婆沙云。有三種離。一地體無垢。二離十惡業。三離貪瞋等機惡業根。具足三種故名離垢。此論云。離能起誤心犯戒煩惱垢等清淨戒具足故名離垢。已證正位者。牒前起後。正位是真空初地已證。依出世間道者。依向證道修清淨戒故得三地。就戒行以標地相故云因清淨戒。說第二地有二種者。分文為二十種。直心是入地方便名為發起。下三種戒非無優劣。以內是戒行故名自體淨。即是地體 問曰。此十種入地方便。何處而修也 答曰。正是初地勝出心中修也 問曰。初地中何故無入地方便答曰。此之十種同是真證無漏位得作方便。地前解行乃是有漏位故不得與初地為方便也 問曰。上初地末云諸地皆有因體果。此二地何故但二而無二果者 答曰。入地方便地體及果此是地之常准。然論主或二或三或五者。為辨一二之義上下皆通。而一二不定曠周法界。豈可以名局哉。是以開合無准也 問曰。依如華嚴中。地地之初皆有偈讚請說。何故論主不釋者 答曰。請說之意同上五番更無異義故不釋也。十種直心者。毘婆沙云。離諂曲故。此證理之解故也。依直心者。入地方便體是理解。同直心與戒為助故言依也。性戒者。二地戒行。隨所應作者。三業行化涉境無染任運不犯故云自然行。此是總句也。九句中前二明律儀戒方便。次四明威儀攝善法戒方便。下三明攝眾生戒方便也。柔軟者。持戒則心喜。心喜則得樂。故毘婆沙云。以直心離諂故心轉柔軟不剛強也。調柔者。善調於緣不雜煩惱。故論云。已得柔軟心生禪定樂。觀諸法實相心則勤用。善直心者。守護諸根。故論云。以降伏六根名為伏心。寂滅直心者。貪瞋癡等煩惱滅也。真直心者。善行於緣能忍諸惱。故論云。得寂滅心已必生真妙心。於神通等所願事中得用如真金隨用。不雜者。所得不厭。故論云。守護直心故不與在家出家人雜。何以故。若與眾雜。則眼等六根或時還發也。遠求菩提廣修萬行。以佛果為期名不厭。二地三聚名為勝戒。戒立惡已眾務永息名為寂靜。不悕望者。下三句明利他行。無礙能勝諸有不隨有生。故論云。已說不雜心。次生不貪心。於父母師長所不貪著。明證得涅槃而不住寂也。勝心者。不捨世間行。論云。因捨心生廣快心。若捨眾受當得禪定生廣快法為後多益。故不存小利也。自體淨有三者。語離戒無惡而不止。論攝善無善而不修。利眾生無人而不化。行實而言。除煩惱障性離非緣飾圓寂證淨為離戒也。二除智障故真性緣起圓通教行體順十善淨也。三除體障故寂用兩行緣無不攝為利眾生淨也 問曰。菩薩戒力乃有無量。何故但列三者 答曰。為欲以總取別舉綱收目。略明三聚統無不盡。惡止善行化物道備。萬行雖曠不出此三問曰。何故先明離戒者 答曰。菩薩建心欲也。斷惡生善。但善惡相違。若不除惡善無由生。故創明離也。惡止善行。次明攝善。自德既立。次明益物。通而言之。莫不是離過。莫非攝善。莫非利眾生。乃至為他成道。寧容自行而非利他。今此約相而辨故為之三目。若就止行論。律儀為止善。下二為行善。若以止非論戒者。律儀是止非戒。後二就攝善中方便無過。利物中方便無過。以之為戒律儀。戒有二種。一受戒。二持戒。初受要期名為受戒。過緣不犯名為持戒。受語言防。持語現止。小乘中別得無作法。以非色非心為體。此大乘以要期一身不犯諸惡。要期心謝不相應身口相續現前任運不犯諸非以為無作。此中以持戒為戒行。不取受戒為行。何以然。受法一起乃與法界齊也。行不必爾。遇患始障行之分齊故。以持戒為行。然此十善止於十惡。然惡不出於三業。七是身口。三是意地。然非直身口無心而成。身口起動要藉於心。是以身心相應方便成業。故涅槃經云。身口為期業。意為正業。然十業道經辯不同大小乘異。成實論中後三道而非業。以其思。後三道唯是煩惱。能暢於思故名為道。體非思故不名為業。前七身口造作名之為業。能暢於思名之為道。優婆塞經云。後三業而非道。以其同時緣起。染故分別。分別故染更無異通不名為道。意是正業故名為業。暢彼意思故名為道 問曰。成實中亦有即思之染。何故不名同時緣起。而更須思後三道暢也答曰。小乘教中辨相不融。雖即思有染。而思強煩惱弱故更須暢。大乘義融。更無異通故但名為業。此云道。今辨十惡業道者。正取十惡業能通六趣以之為道。離戒淨謂十善業者。指出戒相。從離殺生乃至正見者。分處經文。亦名正受者。從受為名。此是止戒。攝善於離戒為上者。惡止善行故為上也。從菩薩乃至清淨故者。分處經文。利眾生戒為上者。自行已方能兼人故為上。從菩薩乃至生尊心者。分處經文。應言乃至廣起持戒行故。理而言之。一品心中具有之戒寧容上下階差也。今為彰上下優劣故。就用相功能以為昇降故言上也。遠離殺生者明不殺戒問曰。何故諸戒之中先明不殺戒者。答曰。菩薩建志化物為懷。殺惱眾生與慈相違。若不止殺。物見生懼。於化有隔。故諸惡之中創離殺生也 問曰。楞伽經云。初地菩薩斷三界業果俱盡。何故此中二地方斷十惡者 答曰。若論十惡唯一違理。若廣逐事名相恒沙。略要有四。一者異心十惡。三界凡夫違事損物起心造作。二者異心習氣十惡。二乘迷理違事失念造作。三者即心十惡。妄相違理。地前菩薩之所造作。四者即智十惡。相順體違。初地已上十聖所作也。無惡之惡故樂。瓔珞經以斷生死為殺生。今斷無所斷為不殺。盡下皆爾。故至云生死本無體示也。菩提無人與而自取以為盜。今得無所得為不盜。智慧者求法不用欲故欲。如是名邪行。今明無求可求名不邪婬。至寂無言一切語名妄語。今妄無妄想名不妄語。破壞諸外道名兩舌。今破無所破名不兩舌。說於麁惡語教化諸眾生名惡口。今化無所化名不惡口。隨因緣而說是名為綺語。今因緣空故名不綺語。施一切眾生樂名貪。今施無施相名不貪。正法欲滅時與外人諍訟名瞋。今諍無諍相名不瞋。執正之解求於平等名邪見。今見無見相名不邪見。此十惡名同而旨異。故云真偽殊倫名同詮諱等也。正可望詮虛會。不得尋名定執。於一切有命不起殺名遠離勝也。既斷殺心即施物命。利他中極地行善成名利益勝也。因離者。殺之其離於殺具故名離也。防過方便以為對治離。從前因及殺生心造殺業成名果。正對所離名果行離。有二因者。依文可解 問曰。此起因中何故乃言有慚愧為對治也 答曰。但有方便心故貪瞋心不行。正是因離非對治離也。對治離有二種。正舉善因果對治惡因果。安隱心者與樂因。故論云涅槃因故。慈心者與樂果。故論云涅槃樂果故。不顛倒求者。雖有慈心而於因果中謬猶有殺生。今明離愚癡一向無殺。彼能離故者。明即行體。無惡名離惡也。非常非斷者。經云殺生故。釋眾生義。猶是眾生死名為眾生。是以可殺也。果行離有二種。惱而未損為過。是輕故名細也。身業損他事重名為麁。身者前眾生身。事者是眾生非杌等。想者知是眾生。行者內起殺心。體者命斷前業。離此五緣不殺行成也。盜中亦三。自資生不足者。非謂貧故不足。蓋意不足對治。言常自滿足者。非富有為足。蓋意滿足 問曰。此因離何故言對治也 答曰。蓋事違故名為對治。非是道除為治也。對治者不盜行體所謂布施故生生多財。不壞者意存捨施豈盜他物。當來者來果必然。以行滿故福資亦滿。故為對治。果行離微細者。小物為細。大物為麁。有五種。一者身彰有主義。事者向物屬他。若不任用始如陳葉等。此即不犯。今言用事故犯。知是有主故名為想。內起盜心名之為行。離處成盜以之為體也。邪婬亦三問曰。若准上文言不殺不盜。何故不云不婬乃言邪婬也 答曰。初地已上皆是出世間。法身體絕名相。現迹施化不離在家。邪行俗所不通菩薩。立行欲止已化他。今現同世法故但言離邪婬。自妻不足者。非無婦妾。蓋婬情有餘。自足妻色者。非妻婦滿家。蓋潔然無染。未來妻色者。未來色欲畢竟不起故言不求也。起心念欲名微細。身相行非名麁重。永絕此二名果行離。不正者依文可解。遠離非眾生者。顯是可婬境界非不女等也。修梵行時者。前人護。此明法護。菩薩一切常修梵行。當知亦無自妻。非處等者可解也。離口四過。妄語但有二種。闕無因離。故論自料簡不同身業。何以故。身有二因。妄語無外事。復無貪等異因。直以誑他心為因離誑他心即實語成 問曰。何故貪等非因者答曰。有人一生不妄語而未捨貪癡瞋。有妄不從貪瞋生。故貪等非因 問曰。若爾者何故戒律及優婆塞經皆因貪瞋等起 答曰。此以貪等成語業輕重不說為因也。又解。聖教隱顯難可測。會付在有識。依彼生者。依誑他心即生妄語。故言無異因。對治有三。隨想者。不必稱事。心實故非妄也。心事相稱故名諦語。假令心事相違。但有實益亦非妄語。故論云不起自他衰惱。覆見者。六識中妄語謂見聞觸知。眼耳為見聞。鼻舌身為觸。意為知。忍見者。以智為見 謂三量智中說法有相應不相應。以此名之即言見聞覺知。前是世間語。有虛實。後出世間語。自云得聖等也。有虛實。覺人在方便道中或中不中。今菩薩道位中一切無失言。易解者。餘經論中有釋。但未見彼經由自難解。智見者。謂心明白名見。非唯眼見也。兩舌亦二對治者。不破壞行者。釋對治義。即和合心。一者心謂根本心。二差別者隨相不同差別。三者即明果行離。一身壞者。兩舌在口。以身助成。心壞者起語之心。前心此心有何差別。前直是兩舌本心。此中明垂發口時心前後為異耳。業壞者正是兩舌語時。身心各二可解。業中二。稱實而傳謂之為細。妄有所申名之為麁。此中業相小難。若依餘經律。三業中皆成語業。可准而釋也。離惡口者。就經文有二十八句。初十六句為果行。第二有十二句為對治。果行中有六也。初四語正明語體麁鄙。次有四語正對人談說。次有二語自違戒行。次有一語令他違戒。次有四語明語能惱亂。末後一語能現有乖背有所損失。治中初潤益一語對上四語。軟語妙語對上現前四語。喜聞樂聞二語對上不喜不悅二語。入心順理對上瞋惱一語。多人愛念多人喜樂二語對上不愛不樂二語。和悅心遍喜對上心火能心熱二語。能生自心他心歡喜對上不善自壞身亦壞他人一語。論中亦二。果行離中初四語宛轉相釋。侵惱故生他苦。麁獷故令他瞋。四名雖異同是損他。故言義一名異。相對不相對釋經現前不現前語。麁惡釋鄙惡語。常行釋不斷語。麁則難滅名不斷。微則易息名有斷。以鄙惡不斷成現前義。如是說者牒前生後。與戒相違。對面相說犯毀呰罪。能生他苦者。未聞不喜聞釋不喜聞也。令他瞋者。明見聞不悅也。作不利益者。說則自他俱損。妬心起者。語從惡口而發。令他戒相違者。麁語起他罪心故違戒也。二種不饒益事者。因瞋惱生二種不善事。下有五句。初四句迭互相釋。語從惡心起。使聞者未生瞋能生。如火燒心。何故。如火能生心熱如火。聞時不愛。憶時不樂。則心胸閉塞。已有樂事者。上四句明長惡。此句明二俱失落。瞋心交競非直損他亦自損己也。對治中謂潤益語對治上侵惱損他等語。不麁不疾釋軟語體。可樂即釋妙語。戒分所攝者。稱法離過與戒相順。惡語不斷則善言不生。惡言既滅則善言常行。名為不斷也。治上鄙惡常行語。可樂者含有二語。喜聞語樂聞語。治上不喜聞語聞不悅語。可樂有二者。轉生二語。樂可樂釋入心語。安隱可樂釋順理語。治上瞋惱語。人天因果名樂。涅槃因果名安隱 問曰。涅槃正是至極大樂。所以不名樂。乃言安隱者 答曰。涅槃實至極之樂。但樂名通於暫時。安隱言中究竟。人天因果少有微適得名為樂。無上菩提至極常住危怖斯盡名為安隱。故論云。樂者隨順人天。安隱者隨順涅槃也。又復怨親中人聞時歡喜者。釋多人愛念語。憶時歡喜者。釋多人喜樂語。治上不愛不樂語。能作二種益對上二種無益。一未瞋令不生。釋心和悅語。治上心火能燒語。能生三昧者。釋心遍喜語。治上心熱惱語。自身現者。現前作語。令他現作者。已不現前。釋自心他心歡喜敬信語。治上不善自壞亦壞他人也。離倚語。對治離中依五種教誡語。謂若制若聽若舉若折伏若歡喜語則有益故言善知。依彼此者。彼是前眾生。此是菩薩。顯自他有益。勸發修行乃教化語故。明思而後言則稱心法令捨惡住善。即是若制。不顛倒語者是實語。善說四諦因果與理相應。眾生受悟不同付囑有緣名為展轉。教誨為說稱根理教令聞者信用故云義語。法語即是聽也。復依展轉者。依毘尼滅罪法人非性知道由匠成。故律云。若不識罪聽智者示語也。若有諍起依七滅法除名為滅諍。聖者開此正是修行出世之益名為學行。即是若舉亦是折伏。如法者如毘尼教誡語 阿含者如佛所教語也。說禪法以攝學徒名說法攝受。令如說而行名為修行。行住坐臥中皆得見繫心念法名如威儀住。理深旨玄寄喻顯義名為順義語。即名歡喜果行可解也。離意三中先明離貪有三者。列章門。攝受者。他人自己物隨身受用。攝護想者。如封占山宅貯積等知他攝護名想也。所用事者。莊校出生用。飲食等者資用具。亦可將境欲取貪心為體。對治貪心者。菩薩曠斷貪心故能不貪。此差別三種釋第三門。欲者意有頃欲來對事以有多欲。則通業思名為門行。謂心行。得者起耳方便心。奪者向得起以理方便心。今起非理侵欺心也。離瞋中五種者。瞋心起惡不限於五。但論依經釋故言五 問曰。經文有六。何故但言五者 答曰。第三句同是愍苦故合為一釋也。怨所生慈者。慈欲與樂。怨所與樂。彰慈心成就故也。令惡行眾生捨惡住善。終獲出世妙樂。故經云安隱心故。貧窮乞匃交切可愍故生憐心。苦生樂心。此二同有現苦故合為一。樂者令住不放逸。即是利潤心。發菩提者。此退菩提心眾生雖不放逸。然於無量利益利行中疲勞。故菩薩為說大乘令進也。慈心等五句凡有六障。即經中瞋恨妬害妄想垢等。論釋作六對 非分別者。非爾許除瞋爾許與樂。亦非一一與前對。六中前二句就怨親。中間兩句就己身明善惡。後之二句就他身明違順。未必全是外人為他。己之未來身亦名為他也。怨處多瞋。親處喜恨。對上初對善法名淨。故對之說妬也。惡法損物為害。對上善惡不愛者。惡法多惱名為忘想。善法生染為愛。愛則嫉忌故云妬也。對上第三句。此六種從瞋心起與慈相違名為障。無量惡行根者。一一皆能生一切惡。不待具六。彼悉捨離者。修慈永拔也。一切盡慈心者。明慈充滿也。離邪見者。違理穴徹也。有七句也。異乘見者。謂外道二乘不歸大理。正道者大乘道。虛妄者。以生死為生死。以涅槃為涅槃。不能涅槃生死無二也。戒取淨者。想順而體違也。自謂正見者。見盜以對治。觀智為指南也。覆藏者。妄想智體是闇惑也。詐現者。妄智體靈而相彰於外也。非清淨見者。雖證寂滅而體是有為也。如是說離戒者。上來十種離戒相已說也。復說離戒增上者。離戒中第二。上來明離惡是律儀戒體。自下正明持戒。故言增長上清淨。心心相續名不斷。無暫異念名不闕。性善成就名護持。如是具足者牒上。示不斷者生下攝善法也。自此已下明攝善法戒。就中有二分。初明攝善法方便。第二觀察已下正明所攝善法 問曰。此攝善法。何故先明惡道 答曰。將辨五番十善體。故先作興發之由。以十惡是眾苦之本。十善是眾利之門。欲返惡從善故先明十惡 問曰。此攝善法非攝眾生。何故經云令他住也答曰。菩薩自成正覺為成他。以成他故所行諸善得成。菩薩若其不爾但為自利。即同聲聞。故上論云。菩薩教化眾生即是自成佛法故。下舉凡夫二乘及佛十善皆為攝善所攝。墮惡道有三義者。初句是因。後二句是果。果不自有。由因故得。要乘惡因到於苦果故言往也。因本自造。果非他受。故言依止自身。惡業既強遍感三趣。故言種種苦也 問曰。經云十不善業道。何故名不善業道 答曰。能通行人至於苦果名為業道。論云攝到一切惡果數故。言十不善業道者結也。攝到一切惡果者。重舉轉釋。無惡不統名之為攝。業道者。造作名業。能通名道。攝取十名者此語倒。應言十名攝取。釋數義。不善者就業釋惡。三塗之報理非可尚。故言可毀。攝取業者此語亦倒。應言業攝取。因能達果名到。不相捨離名攝取。受行故者。領納果報名受。果起在現名行。如是遠離無因等者牒上。苦由惡墮故離無因。從惡得苦故離倒。因善解眾生住苦不能遠離者。明必假人又顯菩薩自明判因果。菩薩思惟深寂靜者。此語倒。應言寂靜深思惟。已欲救彼眾生自知勘能者。自住善法是勘能義也。復觀察者。第二明攝善法戒以十善為體。即是行善 問曰。初地善薩已證真智斷有漏十善業盡。何故二地菩薩始修十善也 答曰。若論十善五種差別。一者異心有漏十善。三界凡夫著我心修。二者異心無漏十善。二乘解無我修行。三者即心非我非無我平等十善。地前菩薩中道修行。四者即理無相十善。初地至十地無相心中無修之修。五者即理自體十善。萬相永盡是佛十善。二地修者是無相十善也。就文中位有其五。論體有三。五者凡夫二乘菩薩與佛。體三者凡夫十善上期三有更不出離。二乘十善心離體不離。菩薩諸佛心體俱離。以此義異故釋名亦異。凡夫果報上下殊途。故善能益而上昇以之為善。損而下沈以之為不善。二乘趣理。故順理名善。違理名惡。諸佛菩薩體順故善。體違故惡。行法通故通為攝善。上來總觀一切眾生。然眾生萬差。自下別觀。先列五章門。後次第釋。故言後觀也。對治者。不善以善為對治。不善業道及果善業道及果。此凡夫十善。及上上清淨者。此二乘十善。出在凡夫上名上。但二乘二人有二。上名上上。三界報盡名清淨。起增長上心者。菩薩及佛十善。窮盡惑障勝出二乘之上。求學修行者。觀上業報不同故欲攝物行善也。此總列五數也。經曰已下乃至有頂明凡夫十善。又上善已下明二乘十善。論云實相觀者。小乘不見我我所相名實相。非真如實相觀 問曰。若依經文次第。應先釋凡夫十善。何故先舉二乘智慧者答曰。為取凡夫十善因果作二乘四諦觀境故在後而明也。又解。何故合辨者。欲明不染而染有為為凡夫。返染顯淨無為為聲聞 翻有為即無為故也。惡道身是苦體名苦諦。十惡業是苦之因名集諦。離彼苦集名滅諦。對治智慧名道諦。此就凡夫明四諦。人天善道身名苦諦。有漏十善業道是集諦。上對三途以人天因果為滅道。令望二乘復是苦集。離彼苦集名滅諦。對治智慧名道諦。此二乘因果明四諦 問曰。人天是善。何故說為苦集對曰。人天雖免三途重苦。猶在三界以行苦為體。論集乃至有頂。是故苦集通在善道也。同觀者。菩薩二乘俱得人無我空名同也。空則無二名無分別。因集者根本種性。畏苦者現無方便一向厭苦。捨心者捨諸眾生。依止者不能自知依止師受。觀者觀音聲。法行淺功輕名微少。無心濟他名依自身。故經云狹劣也。果苦等可解。我眾生等者。聲聞入證但得無性空。但有名者。既無神我空但假施設也。不得真如空非法無我 問曰。經云從他聞聲名為聲聞。若爾可一切從他聞人皆是聲聞也 答曰。不爾。若無大悲怖畏三界者所修十善令至聲聞地。餘有大悲不畏三界而於佛智慧功德遍學者所修十善能令此人不由聲聞經至佛果也。辟支者大智論云。胡名辟支迦。此云因緣。亦名各有三相。不假佛說法者。釋自學是勝聲聞義。唯自覺悟者。是獨悟辟支。前佛已謝後佛未興。二盈中間觀因緣法悟。不起心不勘說法者。釋不能說義。涅槃經云。辟支出世但現神通以化於物。觀微細境者。釋觀少境界義。聲聞總觀。緣覺別觀名微細。但不盡法性名少。又解。如觀樹木火出等名少。而通解三世因果名達深因緣也。勝事者自覺等也。上上者出過二乘上之上。依一切善根者。釋因集是根本種性義不利自他。依一切善根自行俱利益眾生。外化行隨心逞行曠功德深遠名廣大無量也。菩薩正以大悲愍物為用。依悲故能益。故悲名為用。以四攝善巧益物。故攝為悲之力也。地有三者。上三句是集地方便行。今初地始修行成名地。初地深心窮盡法性三界惑已名淨深心。論云十大願得名。不退轉者。二地至八地修行真解進趣迅速中無暫止名不退轉。得寂滅者。無功用道無名無相。是無生義。不捨眾生者。九地為物行。解脫者。外道妄修小乘無餘皆自謂究竟名解脫。以細苦苦智拔窮其苦原名不捨。故論云八地得第一寂滅忍起淨佛土教化眾生。九地說法利益也。十地行滿受佛智職名受大位地 求證佛智者。如十地中入佛智解脫大等。地淨波羅蜜淨。此顯深廣行成 問曰。地與波羅蜜名異體一。但言十地行滿名深廣行成便足。何須明地淨波羅蜜淨也答曰。地淨者是除障義。波羅蜜者到實相義。此行何由能到佛果實相。由地行除障即是地淨。障盡到佛是波羅蜜淨。地地展轉名上上。成前地淨是教道。理用無過名第一淨。成上波羅蜜是證道。具足二義得成深廣行。第一義波羅蜜義者何故重舉者。明第一義理用為波羅蜜義。行彰菩薩以理行為行。異於下地故別指示也。佛十善有四義顯上上事。菩薩名上上道清淨。如來名上上一切種清淨。如來圓極無上佛果行無不集。故統收上下集成佛德。共習氣滅者釋滅義。如來萬德斯盡塵習永已名清淨。萬德滿足名善業成就。二乘捨故者。聞佛果功德高勝無邊望凡絕分無心敢悕也。於菩薩所行究竟對菩薩顯上上。餘殘者餘殘經文。無厭足者。佛果萬德無有窮盡義同無厭足。一切智中得者。除智障。一切種除煩惱障。降魔者。具足十力通越四魔名降伏。能引小心令歸大解亦名降伏也。次上依大悲已下明利眾生戒。功用勝前故言次上 問曰。何故後二戒後明攝眾生戒者 答曰。菩薩正以益物為心。若自行不立無以化他。是故論云。若人自不行若為他說法令住善者。無有是處也。拔苦與樂名利益也。悲心深重名增上也。五種義中。智明不捨世間方便善巧。於因果如實不顛倒知。即上遠離無因倒因也。已知眾生苦由惡招。故念攝眾生與如來無障礙解脫名願也。修行者。修一切法如實覺也。此三即上攝善法戒。上攝善法為令他住善故。今舉自住善法以為利他方便也。十種大悲德無不集故名為集。隨種種眾生起利集無不窮名集果也。知受報有先後名時差別。知果輕重不同名報差別。餘報人中名習果差別也。上地獄者。一業各有三時也。時差別且噵上品乃至下者但導總也。下經言殺生之罪遍三途者。明報差別。一一句中皆對上三句也。故下論云。前總觀因。今別觀果報。又解。眾生業行不可思議故作五番釋。但文中倚互正有四種略無一番。經文可尋而取解。論曰時者乃至二者可解。是中時報差別者故總時報也。示苦深重者。顯報上下三時差別。若在三處處中之重以為示深重。下者。若在餓鬼餓鬼中重。轉深者。若在畜生畜生中重。轉轉深者。上罪在地獄地獄中重。總別令觀者。前總觀因後別觀報。今令觀惡道中無量大苦也。願者攝善方便為利眾生而攝善法也。修行者正攝善也。集者欲令他住善。必於眾生生十種十心。十種心能集利益眾生故名為集。已住佛法者名同行也。不退者明真為虛融無障礙修會勝進無聞也。菩提願者。初地二地行已同我故念益如己。即是我身者。正明緣攝入實障除體顯自他平等無二也。餘二心者。行已高己故生師心尊心。乘大乘行進趣剋果。可師而敬之。既具足功德深可尊重也。集果勝悲所攝者。正對苦與樂益時踰彼以為集果。訖下文是也。初列十句為章門。初為總句。顛倒是也。倒者四倒是邪見。諸見根本名首。顛倒有三以下別作九句。通前番為十也。顛倒取著或外或內者。著外五欲名為欲求。貪著己身名為有求。梵行求涅槃雖厭生死而迷於出法亦可憐愍。此三亦是總。下無別釋。欲求中有二。受用時追求時者。謂已得未得五欲。此亦總。受用有三。受不共財彰瞋過。無厭足財彰貪過。貯積財彰癡過。皆因欲事生過。能資發於業故名財也。此三名煩惱。追求亦二。求現報者。現在五欲。如求財逐職等名不依理故習惡行。求後報未來富樂善本性出而迴向三有故習善行。亦為過。此二明業。此五正釋欲求。下有五番文釋也。有求有二明苦。道謂六道下。以流轉為過。界謂三界下。以繫縛為過。即兩番經文也。梵行有二。邪見我為苦本。而計我悕滅。猶火益薪。豈可滅乎。二乘之人雖得正見離我過。而樂小乘有絕大志。小得可愍。下有兩番文釋也。隨順對治者。一一各與對治正是利益方便行也。十章門。專念行者。常樂二倒是事倒。正與理相翻。是故要須作意專念而起。二是性倒性。我性淨率心成就。不須作意。故言不專念行。謂我淨想者。指示後二。依我見起常見。故勝鬘經云。我見妄想生二見。謂斷常也。依淨起樂。先生淨想染已求樂。故我淨為本常樂隨也。稠林因者。此二是惑本故名因。煩惱者起煩惱厚積也。成就在心以之為使。使與煩惱更無異體。但在家心中名煩惱。出家心中名使使語細利。煩惱麁鈍也。密遲名稠林。隨順對治者。向觀過。今與治。正念除煩惱。正見除使也。鬪諍相違為不共。破壞有二開二門。如是破壞者。結不共義。思念作報釋心中。增長行熾釋言中。下舉論以經指對。怨心中舉論。分別彼我舉經文。示現者。示向初句下類爾。與大慈益者。慈能治瞋也。無厭足財有二。心染前境名貪。身口事成名集也。貯積財。貪等因者。彼著故與貪作因。於散起瞋與瞋作因。亦是癡因。故經云因隨逐貪瞋癡。數為燒燃者。數能增長煩惱復為過。不見者。障癡之長。對治者智慧清凉能治癡惑也。追求現報習惡行者。以癡過故貪現小樂而種久苦過也。初一番直障癡過即舉經帖。又愚癡者已下釋癡過。闇冥者喻愚癡。實苦見樂名顛倒。未來隔世名厚𪾼。黑闇者是無明不達現苦。皆就癡說過。滿足使事者。向明習惡者有癡過。今明此惡與使作因過。復與善法為障不得無漏也。愚癡因事。以愚癡因入稠林使。受至者習惡行者隨行所追大苦。對者苦以為對也。心生悔過者。披羅之鳥恨不高飛等。示人一生為惡臨死云悔。見本罪相者。如觀佛三昧經說。報相已現自必受之。悔何補及亦可惱悔之悔。不能集治者。既悔為心無容集治。是以定受無可免離。隨順對治清淨慧眼治向癡冥也。追求後報習善行法者問曰。此人既修善求報所以名過也 答曰。此人非不修善。以無智慧故。雖修善行乃求世間生死果報。故在嶮道也 問曰。善道何故名嶮道者 答曰。無人體是生死嶮道。故經云諸天與地獄對門也。嶮道有三也。世間少善根者。世善非出世也。而彼出資於出離但言乏少。而以應言世間善根微少。不能遠達菩提以之為患。求出者。習善名出。而謂非想以為涅槃。為有修行必墮惡道。以過相難彰故。皆借事而顯。入網者。苦中生樂。妄樂所羅纏束行者如網相似。黑闇稠林者。癡使覆心。而不覺知者苦集也。顛倒道者。捨真實樂行。顛倒行明不識滅道。盲冥者愛欲所盲於生死中住也。離導師者作障礙行。與賢聖永隔。是故坎□之性等也。悕求涅槃等者。既自盲冥復無良導。一向隨己自心悕梵天等以為出相。怨賊者。於生死中魔境幸□能劫功德怨賊相似也。失者有三種。由善根羸劣。現在有八種障。未來有三種失。現在行惡未來生八難處名遠離導師。生善無於名不善地。明不見佛也。依止怨地者。明不見僧。順魔境界無離惡方便也。遠離善知識者。上離佛僧是失人。此離佛意明失法。法是生善之處名善知識地。生在難處不聞經教名遠離也。云何道差別。自下釋有求義。道之與界果報處同總別為異。五道眾生為道差別。煩惱愛染為大河。自體者明生死河體相。難者水中難也。失者所失。前自體五句以愛水為差別。下二就愛水中更起餘差別用也。深者煩惱愛河莫知其底。四流競起名無量。欲界煩惱名欲流。色無色煩惱名有流。三界見諦名見流。三界無明名無明流。二者流。驅役眾生隨煩六道無時暫停名常流。三者名。如薪頭博叉等。此名愛河。一切生死以愛故集。故經說愛為水也。㵱者無常遷動念念迅駛無時暫停。安能見涅槃岸也。廣者煩惱愛河。諸覺競起不知邊畔也。起難有四。執者依向生死之相復生我我所心見著堅固如羅剎執也。入迴者。斷麁駛不盡還入欲中如入迴相似。中著者。欲能誑心故深樂之。洲者向明水過隨愛為沒。今就陸地顯起見也。燋枯我慢自高如陸地相似。憍慢我慢大慢謂之三也。失有三者。無救明失人。無出意者無離惡方便。異處去者無集善方便也。洲本能濟水難。故以智慧為寶洲對治六道大河也。有求界有何過。閉在牢獄為過也。有五種也。苦事者鞭杖刀等。財盡者費用追求。愛離者父母生別。縛者枷瑣杻械。障礙者欲出不從是牢獄。五事寄此示也。三界亦有五事相似。皆與利相違故名為難。無病者。病與無病作難。資生難者。憂貧妨道名難憎貧不去愛富不來名縛。憂親妨道名親難。戒難者。愛著三界障戒不得出離如縛相似。邪見與正見為礙名難。世智辯聰名世間智。無明心與正解相違名覆蔽。涅槃累縛永已名無礙。對治三界獄也。梵行求者。梵名無欲。涅槃體絕垢欲名梵。此行能趣名梵行。外道作心亦求涅槃但求不得云名邪。邪不會理名外。計我為過也。不能動發者不行出離。住六入者明受身。有身則有苦。五陰無常分散能壞善法故說如怨。非但內苦外苦無量。皆由身受故云受無量苦也。以空無我智治我故云令住無我智。正梵行者。此人亦求涅槃不同外道名正求。佛法名同標心在近。不求無上菩提名小。自行不立名小心。利他不成名狹心。大乘出法者。有佛性大乘應修大乘出行不應取二乘涅槃。對治可解也。自依持戒力者結律儀戒。能作善法者結攝善法。善起諸行結利眾生戒也。有者同無者應知者。無發趣果應知。所以無者。以初地據修相具足不迷道方便成一。初地一法既成。餘地同然。發趣義障故在初地而辨餘地無也。四住煩惱是異心之惑名外貪。二地所除是即心之闇同體之□故名自體明垢也。

**The Second Ground: The Ground of Freedom from Defilement**

From this point onward, the text explains the path of cultivation, covering the third through the tenth grounds.

**Question:** Why is this ground called the "path of cultivation"?

**Answer:** Diligently practicing what one has learned is called "cultivation." A path that is clear and free of obstacles is called a "path." The previous stage clarified the "path of seeing"; this stage clarifies the "path of cultivation."

The name "Freedom from Defilement" (*Vimalā*) is explained as follows: the *Vibhāṣā* states there are three kinds of "freedom": 1. The ground's own nature is free from defilement. 2. Freedom from the ten unwholesome actions. 3. Freedom from the roots of unwholesome actions, such as greed, hatred, and ignorance.

Possessing these three kinds of freedom, it is called "Freedom from Defilement." This treatise says: It is free from the defilements of ignorance, the mental errors that lead to breaking precepts, and other such impurities. Because one perfectly possesses pure precepts, it is called the Ground of Freedom from Defilement.

"Having already realized the correct state" refers back to the previous ground and introduces the next. The "correct state" is the realization of true reality (*śūnyatā*) achieved on the first ground. "Relying on the supramundane path" means relying on the path of realization to cultivate pure precepts, thus attaining the third ground. The characteristics of the ground are indicated by the practice of ethics, hence the statement "because of pure precepts, the second ground is taught."

There are two aspects of the second ground: the text divides it into ten points. An "upright heart" is the method for entering the ground, called "initiation." The three kinds of precepts that follow, while having distinctions of superior and inferior, are inherently based on ethical conduct, hence called "self-purification," which is the essence of the ground.

**Question:** Where are these ten methods for entering the ground cultivated? **Answer:** They are cultivated within the mind of excellence that emerges on the first ground.

**Question:** Why does the first ground not have these ten methods for entering the ground? **Answer:** These ten types are all part of the true realization of the undefiled state, serving as the means for entry. The intellectual understanding before the grounds is still in the defiled realm, so it cannot serve as the method for entering the first ground.

**Question:** At the end of the first ground, it was said that all grounds have causes and results. Why does this second ground only have two aspects without mentioning two results? **Answer:** The entry method, the ground's essence, and its result are the standard characteristics of a ground. However, the treatise author sometimes speaks of two, three, or five aspects to clarify the principle of unity and multiplicity, which applies universally. The determination of whether it is one or two is not fixed, as it pervades the entire reality realm. How can one be bound by names? Therefore, the opening and closing of categories have no fixed rule.

**Question:** According to the *Avataṃsaka Sūtra*, each ground begins with verses of praise and a request for teaching. Why does the treatise author not explain this? **Answer:** The meaning of the request for teaching is the same as the five previous instances, with no further difference, so it is not explained.

The ten kinds of "upright heart": The *Vibhāṣā* says they are free from deceit and flattery. This is the understanding that realizes the truth. "Based on an upright heart" means the entry method's essence is this understanding. As this understanding assists the precepts, it is said to be "based on" them.

"Inherent precepts" (*śīla*) refer to the ethical conduct of the second ground. "Whatever should be done" means that actions of body, speech, and mind while teaching beings are naturally performed without attachment or transgression. This is the general statement.

Among the nine following statements, the first two clarify the means for the precepts of restraint. The next four clarify the means for the precepts of wholesome qualities (*kuśala-dharma*). The last three clarify the means for the precepts of benefiting beings.

"Gentleness" (*mṛdu*): One who holds precepts feels joy in their heart. A joyful heart finds happiness. The *Vibhāṣā* says: Because of an upright heart free from deceit, the mind becomes gentle and not rigid.

"Taming" (*praśrabdhi*): Skillfully taming conditions without mixing them with afflictions. The treatise says: Having attained a gentle mind, one gives rise to the bliss of meditative absorption (*dhyāna*). Contemplating the true nature of all things, the mind becomes diligent.

"Skillful upright heart" (*kuśala-ādhiṣṭhāna*): Protecting the senses (*indriya*). The treatise says: Subduing the six senses is called "subduing the mind."

"Calm upright heart" (*śānta-ādhiṣṭhāna*): The afflictions of greed, hatred, and ignorance are extinguished.

"True upright heart" (*bhūta-ādhiṣṭhāna*): Skillfully acting amidst conditions, able to endure all troubles. The treatise says: Having attained a calm mind, a truly wondrous mind necessarily arises. In matters such as spiritual powers, one can use them as desired, like pure gold that is useful for anything.

"Non-mixed" (asaṃṛṣṭa): Not tiring of what one has attained. The treatise says: Because of guarding the upright heart, one does not mix with householders or renunciants. Why? If one mixes with the crowd, the six senses of the eye, etc., may sometimes become aroused.

"Far-reaching aspiration for enlightenment (*bodhi*)": Broadly cultivating all practices, with the attainment of Buddhahood as the goal. This is called "not tiring."

The "three pure practices" (*tris'īla*) of the second ground are called "excellent precepts." Once evil is established through precepts, all turmoil ceases. This is called "tranquility."

"Non-coveting" *anapekṣa*: The following three statements clarify altruistic conduct. Being unobstructed, capable of surpassing all existence, and not being born due to existence. The treatise says: The non-mixed mind has been spoken of; next, the non-grasping mind arises. Not grasping at parents or teachers clarifies that one attains nirvāṇa but does not abide in stillness.

"Excellent mind" (*śreṣṭha-citta*): Not abandoning worldly practices. The treatise says: Because of renouncing the mind, a vast and joyful mind arises. If one renounces worldly pleasures, one will attain meditative absorption, giving rise to vast joy that benefits greatly later on. Therefore, one does not cling to small benefits.

"Self-purification" has three aspects: 1. Ethics of restraint: No evil is left un-prevented by speech and action. 2. Ethics of wholesome qualities: No good is left uncultivated by the mind. 3. Ethics of benefiting beings: No being is left uncultivated by the act of teaching.

To explain according to reality: (1) Eliminating the affliction-obstacle (*kleśa-varaṇa*), the nature is free from deluded adornment, and through perfect stillness, purity is realized. This is the purity of restraint. (2) Eliminating the knowledge-obstacle (*jñeya-varaṇa*), therefore true nature, dependent origination, and the complete, universal teachings are all in accord with the pure ten wholesome actions. (3) Eliminating the obstacle of the essence itself (*svabhāva-āvaraṇa*), therefore both stillness and function are practiced, and no condition is uncultivated. This is the purity of benefiting beings.

**Question:** A bodhisattva's ethical power is immeasurable. Why are only three categories listed? **Answer:** To use the general to encompass the specific, to raise the fundamental principles to gather all details. Briefly clarifying the three categories encompasses everything. The cessation of evil, the practice of good, and the path of teaching beings are complete. Though the myriad practices are vast, they do not go beyond these three.

**Question:** Why is the ethics of restraint explained first? **Answer:** A bodhisattva establishes their mind intending to cut off evil and give rise to good. However, good and evil are opposite. If evil is not removed, good cannot arise. Therefore, restraint is explained first. With evil stopped and good practiced, the cultivation of wholesome qualities is explained next. With one's own virtue established, benefiting beings is explained next. Generally speaking, every practice involves transcending faults, cultivating good, and benefiting beings. Even working for the enlightenment of others encompasses self-benefit. These are distinguished according to their aspects, hence the three categories.

If classified by the cessation and performance of actions: - Ethics of restraint concerns ceasing evil (*śamatha*). - The latter two concern performing good (*vipaśyanā*).

If discussing faultlessness: - Precepts of restraint are about stopping faults. - The latter two, concerning wholesome qualities and benefiting beings, involve skillfully avoiding faults in their respective contexts.

Precepts of restraint have two types: 1. Receiving precepts. 2. Upholding precepts.

Initially, making a vow to receive them is called "receiving precepts." Not violating them when encountering conditions is called "upholding precepts." The language of receiving implies prevention. The language of upholding implies the present cessation. In the Hīnayāna, one separately attains an "unmade" quality (*avijñapti-rūpa*), with a non-form, non-mind essence. In this Mahāyāna tradition, by committing for one's entire life to not violate any evil, the commitment mind matures, and with the continuation of body and speech, one naturally does not transgress. This is considered the "unmade" aspect.

Here, upholding precepts is considered the practice of precepts, not receiving them. Why? The reception of precepts happens once and is equal to the entire reality realm. Practice does not necessarily be so; only when encountering obstructions does the scope of practice become delimited. Therefore, upholding precepts is the practice.

Now these ten wholesome actions are opposite to the ten unwholesome actions. However, unwholesome actions are not separate from the three doors (body, speech, mind). Seven belong to body and speech; three belong to the mind. But body and speech actions are not accomplished merely by thought. Their initiation requires the mind. Therefore, the mind and body must correspond as a skillful means to create karma. The *Nirvāṇa Sūtra* says: Body and speech are the auxiliary karma; the mind is the primary karma.

The explanations of the ten paths of action differ between Mahāyāna and Hīnayāna. The *Satyasiddhi Śāstra* states the last three (greed, hatred, wrong view) are not karma but paths (*mārga*). Because after intention (*cetanā*), these three are only afflictions. They can "flow" intention, hence called "paths." Their essence is not intention, so they are not called "karma" (*karma*). The first seven, being actions of body and speech, are called "karma." They can "flow" intention, thus called "paths."

The *Upāsaka-śīla Sūtra* says: The last three are karma but not paths. Because they arise simultaneously, they stain. Due to discrimination, they are defiled. They have no other channel, so they are not called "paths." Mind is the primary karma, thus called "karma." It "flows" the meaning of that intention, hence called "path."

**Question:** The *Satyasiddhi* also has thoughts that are themselves defiled. Why does it not consider them as simultaneous arising, requiring the three post-intention paths for their "flow"? **Answer:** In Hīnayāna teachings, the characteristics are not fully integrated. Though thoughts are themselves defiled, the power of intention is strong, and afflictions are weak, hence the need for further "flow." In Mahāyāna, meaning is integrated; there is no other channel, so they are merely called "karma." (Here it is called "path.") Now, discussing the ten unwholesome paths of action, the ten unwholesome actions are precisely defined as paths that can lead to the six realms of rebirth.

"Purity of restraint means the ten wholesome actions" points out the characteristics of these precepts. "From refraining from killing... up to right view" delineates the sūtra text. "Also called 'right acceptance'" names it from the act of receiving. These are the precepts of restraint.

"Wholesome qualities are superior to the ethics of restraint": Because evil is stopped and good is practiced, it is superior.

"From 'Bodhisattva' ... up to 'pure'" delineates the sūtra text.

"Benefiting beings is superior to the wholesome qualities": Only after establishing one's own practice can one benefit others, hence it is the most superior.

"From 'Bodhisattva' ... up to 'treat them with respect'" delineates the sūtra text.

One should say: further, broadly giving rise to the conduct of upholding precepts. In principle, an entire stage's mind contains all precepts; how could there be stairs of superiority and inferiority? Here, to clarify the distinction, functional power is used to determine rank.

"Abandoning killing" clarifies the precept of not killing.

**Question:** Why is the precept of not killing explained first among all precepts? **Answer:** A bodhisattva's mind is established with the intention to teach and transform beings. Killing and harming beings contradicts compassion. If killing is not stopped, beings will be fearful upon seeing the bodhisattva, creating an obstacle to teaching. Therefore, among all evils, refraining from killing is explained first.

**Question:** The *Laṅkāvatāra Sūtra* says that on the first ground, a bodhisattva cuts off the karmic results of the three realms completely. Why then does this text say that the ten unwholesome actions are cut off on the second ground? **Answer:** If we discuss the ten unwholesome actions as solely violating principle, they are one. But if we expand them according to phenomena, their categories are countless. Briefly, there are four types: 1. The ten unwholesome actions performed with a distinct mind (*pratītya*): worldly beings violating phenomena, harming beings, based on active thought. 2. The habitual tendencies of the ten unwholesome actions with a distinct mind: Hīnayāna disciples, deluded about principle, violating phenomena, forgetting mindfulness. 3. The ten unwholesome actions as mere mind: Conceptual appearances that violate principle, performed by bodhisattvas on the path of preparation. 4. The ten unwholesome actions identical to wisdom: The aspect follows while the essence violates, actions performed by noble beings from the first ground onward.

There is "evil" that is not evil, hence it is called "bliss" (in the scriptures). The *Māyājāla Sūtra* considers cutting off birth and death as "killing." Now, cutting off what is ultimately uncuttable is "not killing." The same principle applies to all that follows. Therefore, it is said that birth and death have no essence and are merely shown.

Thus: - Taking what is not given: Enlightenment is not something that can be taken by a person, yet one "takes" it through practice. To attain without attaining is "not stealing." - Wrong conduct (*kāma-mithyācāra*): The wise seek the Dharma without desire, thus *desire* itself is wrong conduct. Now, clarifying that there is neither seeker nor something to be sought is "not committing wrong conduct." - False speech (*mṛṣā-vāda*): Ultimate stillness is wordless; all speech is false speech. Now, falsity without conceptualization is "not false speech." - Divisive speech (*paiśunya*): Refuting all heterodox views is "divisive speech." Now, refuting without anything to refute is "not divisive speech." - Harsh speech (*pāruṣya*): Speaking coarse words to teach and transform beings is "harsh speech." Now, transforming without beings to transform is "not harsh speech." - Idle speech (*sambhinna-pralāpa*): Speaking according to causes and conditions is "idle speech." Now, since causes and conditions are empty, it is "not idle speech." - Covetousness (*abhidhyā*): Giving happiness to all beings is "greed." Now, giving without a giver is "not greed." - Ill-will (*vyāpāda*): When the true Dharma is about to perish, arguing with outsiders is "hatred." Now, arguing without arguers is "not hatred." - Wrong view (*mithyā-dṛṣṭi*): Seeking equality by clinging to a "right" interpretation is "wrong view." Now, seeing without the mark of a seer is "not wrong view."

The names of these ten are the same, but their meanings are different. Hence it is said: The true and the false differ in kind, while the names share the same meaning.

One should merely direct their understanding towards the conventional names, without clinging dogmatically to them.

"Abandoning the killing of any living being" is superior. Having already cut off the intention to kill, one gives life to beings. In the beneficial practices of the path, the pinnacle is achieving goodness for sentient beings, known as "superior benefit."

"Cause of abandonment" (*pra-hāṇa*): The causes of killing are abandoned. Hence, it is a "separation" from the causes.

"Means of preventing faults" is considered "abandonment through opposition" (*pratipakṣa-prahāṇa*). From the previous causes and the intention to kill arises the karma of killing, which is the "result." Directly opposing what is to be abandoned is called "result of abandonment" (*phala-prahāṇa*).

The causes have two aspects; this is understandable from the text.

**Question:** In this "cause of abandonment," why is "having a sense of shame" mentioned as an opposing factor? **Answer:** It merely refers to having a remedial intention. The mind of greed and hatred does not act. This is specifically "cause of abandonment," not "abandonment through opposition."

The "abandonment through opposition" has two types: It precisely raises the good cause and result to oppose the evil cause and result.

- "Mind of peace" (*kṣema-citta*): It is the cause of happiness. The treatise says it is the cause of nirvāṇa. - "Mind of loving-kindness" (*maitrī-citta*): It is the result of happiness. The treatise says it is the blissful result of nirvāṇa.

"Not seeking inversions" implies that even though one has a mind of loving-kindness, one may still commit killing due to error in cause and effect. Here it clarifies that one is free from ignorance and completely refrains from killing. "Those who are capable of abandoning" clarifies the essence of the practice itself. "No evil" means "abandonment of evil."

"Not permanent, not annihilated": The sūtra discusses "killing" (*prāṇa-ghāta*) to explain the meaning of "sentient being" (*sattva*). It is still that "living being" dies, so they are called "sentient beings" (*sattva*). Hence, they can be killed.

The "result of abandonment" has two types: - "Fine" (*sūkṣma*): Causing distress but not harm; this is lighter. - "Coarse" (*sthūla*): Physical actions that harm others; this is heavier.

- "Body" (*kāya*): The body of the sentient being. - "Matter" (*vastu*): The being is a sentient being, not a log, etc. - "Perception" (saṃjñā): Knowing it is a living being. - "Intention" (cetanā): The thought to kill arises internally. - "Essence" (liṅga): The life is terminated; this is the karma.

Abandoning these five conditions perfects the conduct of not killing.

For theft (*adattādāna*), there are also three aspects. "Not having sufficient means for oneself": This does not mean being poor and lacking, but rather having a mind that is not satisfied with material goods. It is said "always being self-content": This does not mean having plenty and being satisfied, but that the mind is content.

**Question:** For this "cause of abandonment," why is "opposition" mentioned? **Answer:** The opposition is due to the matter being contrary, not because of being removed by the path or cultivation.

"Opposition" is the essence of not stealing: Giving (*dāna*) causes oneself to be born wealthy. "Non-corruption" means always being inclined toward giving. How could one steal others' possessions? "Future" implies the future result is certain. Because the practice is fulfilled, the merit produced is also complete. Hence it is "opposition."

"Result of abandonment" micro to macro: - "Subtle" (*sūkṣma*): Taking small objects. - "Coarse" (*sthūla*): Taking large objects.

There are five elements: 1. Body (kāya): Indicates it belongs to an owner. 2. Matter (vastu): Objects belong to another. If they are not usable, like dried leaves, this is not a transgression. Here, "using the matter" constitutes a transgression. 3. Perception (saṃjñā): Knowing it has an owner. 4. Intention (cetanā): The thought to steal arises. 5. Essence (liṅga): Removing them from their place constitutes theft.

For sexual misconduct (*kāma-mithyācāra*), also three.

**Question:** According to the text about not killing and not stealing, why does it say "wrong conduct" rather than "no sexual relations"? **Answer:** Bodhisattvas from the first ground onward are all supramundane. Their Dharma-body transcends marks and names. They appear to teach and transform, staying within the home. "Wrong conduct" is what worldly people are not supposed to do. Bodhisattvas establish their conduct intending to stop it in themselves and transform others. Now they appear to follow worldly ways, so they only speak of avoiding perverse sexual conduct, not celibacy.

"Not being content with one's own spouse": This does not mean having no wife or concubine, but that the mind of lust is excessive. "Being content with one's own spouse": This does not mean having a full household of wives, but that the mind is pure and free from passion.

"Not seeking future wives or passions": This means that the desire for future sense pleasures will never arise.

"Arousing thought of desire" is "subtle." "Physical action of misconduct" is "coarse." Permanently eliminating these two is the "result of abandonment."

"Not proper" etc. are understandable from the text.

"Abandoning 'non-sentient beings'": This clarifies that the objects of sexual desire are living beings, not inanimate objects, etc.

"During the practice of celibacy": This refers to protecting the person for the sake of the Dharma. A bodhisattva constantly practices celibacy in all situations. One should know that even their own spouse is not an object of desire. "Not in the right place" etc. are understandable.

Now we will explain the four verbal misdeeds.

False Speech (*mṛṣā-vāda*): This has only two divisions, lacking a "cause of abandonment." The treatise explains its own distinction from bodily actions. Why is that? Bodily actions have two causes. False speech has no external matter; also lacks a different cause like greed. Since it has only the "intention to deceive others" as its cause of abandonment, the intention to deceive others immediately constitutes truth-telling.

**Question:** Why are greed, etc., not considered causes? **Answer:** Some people may never lie in their entire lives, yet have not abandoned greed, hatred, or ignorance. Also, lies can arise without being born from greed or hate. Hence greed, etc., are not causes.

**Question:** If so, why do the precepts and the *Upāsaka-śīla Sūtra* state that they arise from greed, etc.? **Answer:** These texts use greed, etc., to determine the gravity of verbal karma, not as its main cause. Another explanation: the teachings of the sages are profound and difficult to fully grasp. This understanding should be entrusted to the wise.

"Born from reliance on that": Relying on the intention to deceive others gives rise to lying speech; hence it says "no different cause."

"Opposition" has three aspects.

- "According with perception" (*yathā saṃjñī*): It does not necessarily correspond to reality. Because the mind is truthful, it is not false. When mind and matter correspond, it is called "truthful speech." Even if mind and matter are at odds, if there is a real benefit, it is not false speech. The treatise says "does not cause harm or decline to oneself or others."

- "Concealing perception" (*praticchanna saṃjñā*): Lying about what is perceived by the six consciousnesses: seeing, hearing, touching, knowing. The eyes and ears are for "seeing" and "hearing." Nose, tongue, body are for "touching." Mind is for "knowing."

- "Enduring perception" (*kṣānti saṃjñā*): Using wisdom as "seeing." What is spoken in the three valid forms of knowledge (*pramāṇa*) may or may not correspond. This is named "seeing, hearing, feeling, knowing." The former is worldly speech, which has truth and falsehood. The latter is supramundane speech, such as claiming to have attained sainthood, etc. It also has truth and falsehood. An enlightened person on the path of preparation may sometimes be correct, sometimes not. For a bodhisattva in the paths of seeing and cultivation, all speech is free from error.

"Easy to understand": some teachings in other treatises explain this, but not having seen that scripture oneself, it is difficult to comprehend.

"Wisdom-seeing" (*jñāna-darśana*): It means a clear understanding of the mind called "seeing," not only seeing with the eyes.

Divisive speech (*paiśunya*) also has two. The "opponent": - "Not dividing actions" (*abheda-kriya*): Clarifies the meaning of opposition. It is the mind of unification.

The basic division: 1. Mind (*citta*): The root intention. 2. Distinction (*viśeṣa*): Different aspects based on different conditions. 3. Essence of action (*kriya-svabhāva*): This directly clarifies the "result of abandonment."

Three aspects of "breaking": 1. Body broken (*kāya-bheda*): Divisive speech resides in the mouth, but is assisted by the body. 2. Mind broken (*citta-bheda*): The thought that gives rise to speech. What difference is there between the earlier root intention and this later intention? The earlier is merely the basic intention for divisive speech. The latter here expresses the "mind" just before the speech is about to be spoken; the distinction lies in the temporal sequence. 3. Karma broken (*karma-bheda*): This is exactly the moment of uttering the divisive speech. The two aspects of body and mind are understandable.

Among the karma: - "Fine" (*sūkṣma*): Conveying truly what one hears. - "Coarse" (*sthūla*): Making false claims about what was said.

The explanation of action here is somewhat difficult. According to other sutras and śāstras, the three doors are the physical, verbal, and mental karma. One can examine accordingly.

Harsh speech (*pāruṣya*): The sūtra text has twenty-eight lines. The first sixteen lines form the "result of abandonment." The subsequent twelve lines form the "opponent." Within the result of abandonment, there are six sets.

- First four lines state the harsh nature of the speech itself (*ākrośa*). - Next four lines address speech directed at others (in person vs. not in person). - Next two lines indicate the speaker violates their own precepts. - Next one line indicates causing others to violate precepts. - Next four lines clarify that the speech causes distress (*kopa*). - The last one line indicates it creates an actual rift and loss.

In the "opponent": - The first "moistening, benefiting" words oppose the first four lines. - "Soft words" and "wonderful words" oppose the "in-person" four lines. - "Delightful to hear" and "joyful to hear" oppose "not delighted" and "not joyful." - "Enters the mind" and "accords with principle" oppose the "angry distress" line. - "Beloved by many" and "enjoyed by many" oppose "unbeloved" and "unjoyful." - "Harmonious, joyful, and all-pervading joy" opposes "fire in the heart" and "heart hot" lines. - "Able to give rise to joy in one's own heart and others' hearts" opposes the line "unwholesome self-harm and also harm others."

The treatise also has two divisions.

Within the "Result of abandonment" (*phala-prahāṇa*): The first four lines explain each other in sequence. - "Trespassing/bullying" (*upadrava*): Causes suffering for others. - "Rough/harsh" (*pāruṣya*): Causes anger in others.

Though the four names are different, all harm others, hence the meaning is one though the names differ. "Opposition/non-opposition": Explains the sūtra's "in-person" and "not in-person" speech. "Course/harsh" explains "vile/harsh speech." "Constant practice" explains "uninterrupted speech." Coarse speech is hard to stop, "uninterrupted" (*avicchinna*). Subtle speech is easy to stop, "with interruption" (*sāvicchinna*). By being vile, coarse, and uninterrupted, it constitutes "in-person" speech. "Such speech" reviews the prior and explains the latter: it contradicts the precepts. Speaking face-to-face incurs the offense of defamation (*abhyākhyāna*).

"Causing suffering for others": "Hearing without delight" explains "not delighting in hearing." "Causing anger in others": It clarifies "seeing or hearing without joy."

"Doing what is unbeneficial" (*ahita-kara*): Speaking harms both oneself and others.

"Arising from a jealous mind": Speech originates from harsh speech (*pāruṣya*).

"Causing violation of precepts in others": Coarse speech causes others to have thoughts of wrongdoing, thus violating precepts.

"Two types of unbenevolent things": Two types of unwholesome things arise from anger and distress.

Next, there are five lines. The first four explain each other. Speech arises from an evil mind, causing the hearer to feel anger—even if it didn't arise before—like a fire burning the heart. Why? Because it is like fire, capable of generating heat in the heart. When heard, one does not love it. When remembered, one is without joy. The heart and chest become blocked and obstructed.

"Already having joyful things": The previous four lines explain the increase of evil. This line clarifies the loss of both.

"Angry mind contending": Not only does it harm others, it also harms oneself.

In the "opponent": - "Moistening, beneficial words" oppose "trespassing/harming" and other lines. - "Not coarse, not sharp" explains the essence of "soft words." - "Joyful" (one word) implies "wonderful words."

"Belonging to the precept category": Accords with Dharma, leaving faults, following precepts. If evil words do not cease, good words do not arise. Once evil words cease, good words constantly arise; this is called "uninterrupted" (avasrita in this context). It opposes the previous "vile, constant speech."

"Joyful" encompasses two: "words delightful to hear" and "words joyful to hear." They oppose the earlier "words not delightful to hear" and "words heard without joy."

"Two kinds of joyful" gives rise to the two phrases: - "Joyful in joy" clarifies "words that enter the mind." - "Peaceful and joyful" clarifies "words that accord with principle." They oppose the earlier words of "anger and distress."

- Happiness due to human and heavenly causes and results is called "joyful." - Happiness due to the causes and results of nirvāṇa is called "peaceful."

**Question:** Nirvāṇa is exactly the ultimate great bliss. Why is it not called "joyful," but "peaceful"? **Answer:** Nirvāṇa is indeed the ultimate bliss, but the name "joyful" is common to temporary happiness. The word "peaceful" implies eternity. Human and heavenly causes give rise to slight, temporary pleasures, hence named "joyful." The unsurpassed Bodhi is ultimate, eternal, with all fear completely gone, hence named "peaceful." The treatise says: "'Joyful' accords with human and heavenly. 'Peaceful' accords with nirvāṇa."

Furthermore: - "When enemies, family, and neutrals hear, they are delighted": explains the text "beloved by many." - "When remembered, they are delighted": explains "enjoyed by many." Opposes "unbeloved" and "unjoyful."

"Can produce two kinds of benefit": Opposes the two "unbeneficial" things. 1. "Not-yet-angered stops it from arising": explains "harmonious and joyful heart." Opposes the earlier "fire in the heart that burns." 2. "Gives rise to samādhi": explains "heart all-pervading joy." Opposes "heart hot and distressed."

"Appearing for oneself" refers to making words face-to-face. "Causing it to appear for others" refers to not face-to-face. Explains "heart and others' hearts joyful, respectful, believing words." Opposes "unwholesome self-harm and also harms others."

Idle speech (*sambhinna-pralāpa*): In the "abandonment through opposition," there are five types of instructive words: 1. Restriction (*niyama*). 2. Permission (*anumati*). 3. Accusation (*udbhāvanā*). 4. Reprimand (*nigraha*). 5. Words of delight (*āmodana*).

Speech that has benefit is called "skillfully knowing."

"Based on self and other": "Other" refers to the previous sentient beings. "Self" is the bodhisattva. Clarifies that both self and other benefit.

"Encouraging practice" is speech that teaches. It clarifies that after thinking, one speaks in a way that accords with the Dharma and the mind, causing the listener to abandon evil and abide in good. This is equivalent to "restriction" (*niyama*).

"Non-inversive speech" is truthful speech (*satya-vāda*). Skillfully explaining the Four Noble Truths and cause and effect, which corresponds to principle. Sentient beings receive enlightenment in different ways; entrusting to a karmic connection (*pratītya*), this is called "permission" (*anumati*).

"Teaching instruction" means explaining according to the causes, conditions, and the principle, so that the listener believes and uses it. Hence, it is called "meaningful speech" (*artha-vāda*). "Dharma-speech" (*dharma-vāda*) is "permission."

"Also according to 'sequential'" (*paryāya*): According to the Vinaya, methods to remove karmic offenses. The nature of a person is not inherently known; it is shaped by the teacher. Hence the Vinaya says: "If one does not recognize the offense, listen to the wise one and speak." If there is a dispute, it is removed based on the "seven rules for settling disputes." This is called "removing disputes." The noble opens this path, which is precisely the benefit of cultivating the supramundane, called "learning practice" (*śaikṣa-kriyā*). This is both "accusation" and "reprimand."

"In accordance with Dharma" means teaching according to the Vinaya. "Āgama" means teaching according to the Buddha's words. "Teaching dhyāna methods to gather students" is called "teaching grasping." Causing them to practice as taught is "practice." "In movement, standing, sitting, lying down, all are observing the mind with mindfulness of Dharma" is "abiding in proper deportment." "The principle is profound and the meaning mysterious. Using a metaphor to clarify the meaning" is considered "words in accordance with meaning." This is also called "words of delight."

The result of abandonment is understandable.

Now, for the three mental actions. First, abandoning greed (*abhidhyā-prahāṇa*): there are three aspects. (listing sections)

- "Grasping" (*parigraha*): Taking the property of others or oneself for personal use. - "Perception of guardedness" (*ārakṣa-saṃjñā*): Like sealing off mountains and houses, hoarding things. Knowing they are guarded by others. This is "perception" (*saṃjñā*). - "What is used" (*upabhoga-vastu*): The origin of enjoyment and produce. Food, drink, etc., are means of livelihood. Also, one may take the object of desire greedily as the essence.

"Opponent of greedy mind" (*abhidhyā-pratipakṣa*): Bodhisattvas broadly cut off greedy thoughts, therefore they are not greedy. This distinguishes three. Explained in the third section: "Desire" (*cchanda*) means the mind momentarily desires. When facing an object, there is a mind of many desires; this connects the karma-thought, called "door practice" (spiritual cultivation). "Attainment" (*prāpti*): The mind arises with a conventional method. "Snatching" (*haraṇa*): The mind arises with a proper method that has been obtained. Now, improper mental methods of encroachment and deception arise.

Abandoning hatred (*vyāpāda-prahāṇa*): five aspects. Hatred arises and is not limited to five, but the explanation follows the sūtra.

**Question:** The sūtra text has six. Why is it said there are five? **Answer:** The third and fifth items both concern compassion for suffering, so they are combined into one explanation.

1. Loving-kindness towards enemies (*vaira-sattveṣu maitrī*): Loving-kindness intends to give happiness. Giving happiness to enemies reveals the perfection of the mind of loving-kindness. 2. Causing hateful beings to abandon evil and abide in good, finally attaining the supramundane sublime bliss. Hence the sūtra says "mind of peace". 3. The poor and destitute who are in dire straits are worthy of compassion. Therefore, a mind of compassion arises. 4. The mind that gives happiness from suffering. These two share the characteristic of immediate suffering, so they are combined into one. 5. "Happiness": Causing them to abide in non-negligence *apramāda*. This is the mind of benefit. 6. "Those who arouse bodhi": These are beings who may have turned back from the bodhi mind. Though they are diligent, they become weary in the infinite beneficial practices. The Bodhisattva therefore speaks to them of the Mahāyāna to inspire them to progress.

The text "mind of loving-kindness, etc." (five types) encompasses six obstacles, which are the defilements like anger, resentment, jealousy, harm, false notions, etc. from the sūtra. The treatise explains them as six pairs. "Non-differentiation" is used: "It is not that this much removes hatred and this much gives loving-kindness, nor is it paired individually with the previous." Among the six, the first two relate to enemies and friends. The middle two relate to oneself regarding good and evil. The last two relate to others' bodies regarding conformity and opposition. It is not necessarily that they are entirely other people. One's own future body can also be called "other."

Regarding "enemies": much anger arises. Regarding "relatives": resentment often arises. This is the first pair. "Wholesome dharmas" are pure; thus envy arises from them. This is explained as "jealousy" (*īrṣyā*). "Unwholesome dharmas" harm beings and are harmful. This is the second pair. "Disliking": Unwholesome dharmas often bring distress, called "false notions." Wholesome dharmas give rise to attachment and are "loved." Attachment, then jealousy—this is "envy." This is the third pair.

These six arise from the mind of hatred and are opposed to loving-kindness, thus they are "obstacles" (*āvaraṇa*). The "roots of countless evil actions": each one can give birth to all evils without needing all six. "Those are all abandoned" explains that cultivating loving-kindness permanently removes them. "All with a complete mind of loving-kindness" (*sarvamaitrīcitta*) clarifies that loving-kindness is fulfilled.

Abandoning wrong views (*mithyā-dṛṣṭi-prahāṇa*): This violates principle perfectly. There are seven lines.

- "Views of a different vehicle" (*anya-yāna-dṛṣṭi*): Refers to the views of non-Buddhists and Hīnayānists who do not return to the great principle. - "Correct path" (*samyak-patha*): The path of the Mahāyāna. - "False and imaginary" (*vitatha*): Considering *saṃsāra* as *saṃsāra*, and *nirvāṇa* as *nirvāṇa*, unable to realize that *saṃsāra* and *nirvāṇa* are non-dual. - "Purity of precepts and practices" (*śīla-vrata-parāmarśa*): The notion is in accord, but the essence is contrary. - "Self-claimed right view" (*dṛṣṭi-parāmarśa*): Wrong-view attachment. It uses opposition as its guide, with intellectual views as its compass. - "Concealing" (*chādana*): The essence of false wisdom is darkness and delusion. - "Feigning" (*ābhāsa*): False wisdom appears clever but manifests externally improperly. - "Not pure view" (*aśuddha-dṛṣṭi*): Though one has realized cessation, the essence is still conditioned (*saṃskṛta*).

"Thus is spoken the abandonment of precepts": This finishes explaining the characteristics of the ten kinds of abandonment (precepts of restraint).

Next, "also explained is the increase of abandonment precepts." This is the second part of abandonment precepts.

Above, abandoning evil was the essence of the precepts of restraint. From here onward, it directly clarifies upholding precepts, hence "increasing superior purity."

Mind-to-mind continuity is "uninterrupted" (*avicchinna*). No occasional different thought is "without deficiency" (*akhaṇḍa*). Accomplishing good nature is "protecting and upholding" (*ārakṣa*). "Thus complete" concludes the above. "Showing non-interruption" introduces the next section on "cultivating wholesome qualities" (*kuśala-dharma-saṃgraha*).

From here onward, the text clarifies the precepts of cultivating wholesome qualities. This section has two parts: 1. Clarifying the means for cultivating wholesome qualities. 2. Starting with "observe" (*vyavalokayati*), directly clarifying the cultivated wholesome qualities.

**Question:** In these precepts for cultivating wholesome qualities, why are the evil paths first explained? **Answer:** To explain the five types of innate wholesome actions, the reason for their emergence is provided first. Because the ten unwholesome actions are the root of all suffering, and the ten wholesome actions are the gate to all benefit. To turn away from evil and follow good, evil paths are explained first.

**Question:** This cultivation of wholesome qualities is not the precept of benefiting beings. Why does the sūtra say "make others abide in it"? **Answer:** The bodhisattva achieves correct enlightenment for the sake of others. Because he achieves it for others, all his wholesome actions are accomplished. If it were not so, his practice would only be for self-benefit, which is like a Hīnayāna disciple. Therefore, the earlier treatise says: "A bodhisattva teaching and transforming beings is precisely his own means of achieving Buddhahood." Therefore, below it is said that the ten wholesome actions of ordinary beings, Hīnayāna disciples, and Buddhas are all included in the precepts of cultivating wholesome qualities.

"Falling into evil paths" has three meanings. The first line is the cause. The latter two lines are the results. The result does not arise by itself but occurs due to causes. One rides a karmic cause to reach the suffering result, hence "going." The cause is created by oneself; the result is not received by others. Hence "resting on one's own body." The unwholesome karma being strong, it pervades and leads to the three wretched realms. Hence "various kinds of suffering."

**Question:** The sūtra says "the path of ten unwholesome actions." Why is it said to be the path of unwholesome actions? **Answer:** It can carry beings to the result of suffering, thus it is called "the path of actions." The treatise says: "It leads to all evil results." Therefore, the phrase "the ten unwholesome paths of action" is a conclusion.

"Leads to all evil results": Reiterates and explains further. "There is no evil it does not encompass" is called "lead" (*saṃgraha*). "Path of actions" (*karma-mārga*): Making is "action" (*karma*). Ability to lead is "path" (*mārga*).

"The phrase 'gathers the ten names'": This word order is reversed. It should be "the gatherer of the ten names." This explains the meaning of the number *daśa*.

"Unwholesome" explains "evil" regarding action. The retributions of the three realms are not something to be esteemed in principle; hence "repudiable" (*heya*).

"Gathers action" (*karma-saṃgraha*): This phrase also would be reversed. It should be "action-gatherer" (*karma-saṃgraha*). The cause is able to reach the result, called "arriving" (*prāp*. The two are mutually inseparable, called "gatherer" (*saṃgraha*).

"Accepting and practicing" (*avatīrṇa-kriyā*): Accepting and appropriating the results is "accepting" (or "entering" a state). The result arises in the present, called "practicing" (acting as retribution). "Thus, abandoning the absence of causes, etc." reviews the above.

Suffering arises due to evil, therefore one abandons the view of "no cause." Suffering arises from evil, therefore one abandons the view of "wrong cause." Because of goodness, one understands that beings undergoing suffering cannot be far from the cause. This clarifies that a being must use a person (the Bodhisattva), and manifesting naturally differentiates the cause and effect. "The Bodhisattva contemplates deep stillness": This phrase is reversed. It should be "contemplates stillness deeply." Already intending to save those beings, he knows his own ability to do so. "Dwelling in wholesome actions oneself" is the meaning of "ability."

Again contemplates: The second part clarifies that the precepts of cultivating wholesome qualities focus on the ten wholesome actions as their essence. This is precisely the wholesome action aspect.

**Question:** A bodhisattva on the first ground has already realized true wisdom and cut off all impure conditioned wholesome actions. Why does a bodhisattva on the second ground begin to practice the ten wholesome actions? **Answer:** There are five differences concerning the ten wholesome actions. 1. Wholesome actions with a differentiated mind, possessed of impurities: This is the practice of ordinary beings of the three realms, attached to self. 2. Wholesome actions with a differentiated mind, free from impurities: This is the practice of the Hīnayāna, realizing no-self. 3. Wholesome actions whose essence is neither-self nor not-self, on the path of equality: This is the practice of bodhisattvas on the preparatory path. 4. Wholesome actions with no characteristics, identical to principle: From the first to the tenth ground, there is cultivation without cultivation in a mind without characteristics. 5. Inherently pure wholesome actions of principle itself: When all phenomena are exhausted, this is the ten wholesome actions of a Buddha.

The cultivation on the second ground is that of characteristic-less wholesome actions.

In the structure of the text, there are five positions. In the essence of the treatise, there are three (the ten good actions of: ordinary beings, the two vehicles, and bodhisattvas & Buddhas). The three beings: Ordinary beings practice the ten good deeds hoping for existence in the three realms, without escape. Hīnayāna practitioners' minds are free from desire but their bodies and attachments are not. Bodhisattvas and Buddhas' minds and bodies are both free from desire.

Because the meaning differs, the explanations also differ. Ordinary beings' results vary according to the path, being upward and downward. Goodness that benefits and uplifts is called "good." That which harms and lowers is called "unwholesome." Hīnayāna tends toward principle; following principle is "good," violating it is "evil." For Buddhas and bodhisattvas, the nature is accord, so accord is "good," violation is "evil." Because the practice is universal, goodness is equally cultivated.

The text above contemplates all beings generally. However, beings are infinitely varied. From here onward, specific observation begins. First, clarifying the five gateways. Later, explaining them sequentially.

"Therefore, after contemplation, (explanation)." "Opponent" (*pratipakṣa*): Unwholesome actions are opposed by good actions. These are the unwholesome actions and their results, and the good actions and their results. This is the ten wholesome actions of ordinary beings.

"Also supremely pure" (*para-viśuddha*): This is the ten good practices of the two vehicles. It arises from the good of ordinary beings, called "superior." Among the two vehicles, there are two ways, so it is called "supreme". When the three realms' retributions are exhausted, it is called "purity."

"Arising a mind of superior increase" (*adhimukti-citta*): This is the ten good practices of bodhisattvas and Buddhas. It exhausts defilements and obstacles to superiority over the two vehicles. "Seeking, learning, and practicing" refers to contemplating the differences in karmic retributions of the vehicles mentioned above. Therefore, one wants to teach beings and practice good. These five items are thus presented in general.

"The sūtra says: from here up to the summit of existence" clarifies the ten good deeds of ordinary beings. "Also, the good of the two vehicles" clarifies the ten good deeds of the two vehicles.

The treatise says: "True nature observation" refers to the Hīnayāna not seeing the characteristics of 'self' or 'mine'; this is their 'true nature.' It is not the *tathatā* (reality) nature observation.

**Question:** If we follow the sequential order of the sūtra, we should first explain the ten good deeds of ordinary beings. Why does the text first mention the wisdom of the two vehicles? **Answer:** The ten good causes and results of ordinary beings are used to realize the Four Noble Truths of the two vehicles. Hence, they are explained later.

Another explanation: Why combine them? Wishing to explain purity without defilement violates the conditioned nature of ordinary beings. Rejecting defilement and manifesting purity is the unconditioned goal of the Śrāvaka.

Reversing the conditioned leads to the unconditioned. 1. The body (birth) in an evil path is the essence of suffering, called the Truth of Suffering. 2. The ten unwholesome actions are the cause of suffering, called the Truth of Origin. 3. The abandonment of suffering and its origin is called the Truth of Cessation. 4. The wisdom that opposes them is called the Path.

Thus, the Four Noble Truths are clarified for ordinary beings.

For beings born on favorable paths, the body is the Truth of Suffering, the impure conditioned ten good actions are the Truth of its Origin. Compared to the three evil paths, the happy results of humans and gods are considered Cessation and Path from their perspective. However, from the viewpoint of the two vehicles, they are also Origin and Suffering. The abandonment of these is Cessation, whose opposing wisdom is the Path.

Thus, the Four Noble Truths are clarified for the causes and results of the two vehicles.

**Question:** Human and heavenly births are good. Why are they said to be Origin and Suffering? **Answer:** Although humans and gods are free from the heavy suffering of the three evil paths, they are still within the three realms and have the essence of pervasive suffering's formation. The Treatise says origin even includes the summit of existence. Thus, Suffering and Origin pervade the good paths.

"Same observation": bodhisattvas and Śrāvakas both attain selflessness and emptiness, "same." Since it's empty, there is no duality, hence "undiscriminating."

"Collection of causes" (*hetu-samudaya*): The fundamental lineage (*gotra*). "Fearing suffering" (*duḥkha-bhaya*): In the present, they have no means other than a constant aversion to suffering. "Renouncing mind" (*parityāga-citta*): Abandoning sentient beings. "Dependent" (*āśraya*): Unable to rely on oneself, one depends on a teacher's instructions. "Contemplation" (*ālokana*): Observing words and sounds. The teachings are shallow and the practice light, so "very little" (*alpa*). "No intention to benefit others": "depending oneself" means resting in a narrow and poor state.

The phrase "result of suffering, etc." is understandable.

"I, sentient beings, etc.": A Śrāvaka who realizes the truth only obtains the emptiness of inherent nature (*pudgala-śūnyatā*). "Only a name" (*nāma-mātra*): Since there is no self-nature, this is merely a conventional designation. They do not attain the emptiness of *tathatā* (dharma-nairātmya).

**Question:** The *sūtra* says: "Those who hear the teaching from another are called Śrāvakas." If that were the case, would not anyone who hears the teaching from another be a Śrāvaka? **Answer:** Not so. If one lacks great compassion and fears the three worlds, the ten good deeds they cultivate lead them to the stage of the Śrāvaka. But one who has great compassion, does not fear the three worlds, and thoroughly learns the virtues and wisdom of a Buddha—the ten good deeds this person cultivates can lead them directly to the fruit of Buddhahood, bypassing the Śrāvaka path.

"Pratyekabuddha": The *Mahāprajñāpāramitā Śāstra* says: "Pratyekabuddha" means "independent" or "cause-condition." This is also named "each has three characteristics."

"Not relying on the Buddha's teaching": Explains that self-learning surpasses the Śrāvaka's meaning. "Enlightening oneself alone" is unique, independent awakening. When a former Buddha has passed away and a future Buddha has not yet appeared, in the interval between them, one contemplates cause and effect and awakens. "Rousing no mind, not being able to teach": Explains that they cannot teach others. The *Nirvāṇa Sūtra* states: "When a Pratyekabuddha appears in the world, he merely manifests miraculous powers to transform beings."

"Contemplating subtle states" explains "observing the few realms" (*alpa-viṣaya*). Śrāvakas observe generally. Pratyekabuddhas observe individually, called "subtle." "But they do not exhaust the nature of all dharmas," so it is called "few." Another interpretation: observing things like the trees producing fire, etc., is called "few." And understanding the three aspects of cause and effect universally is called "penetrating deep causes and conditions."

"Excellent matters" refer to self-awakening, etc.

"Supreme above" (*adhimātra*): Surpass even those of the two vehicles.

"Depending on all wholesome roots": Explains fundamental lineage. "Not beneficial for self and others." "Depending on all wholesome roots" means acting for the benefit of both oneself and others. Outward activities are flexible and far-reaching, vast and limitless; hence "immense."

Bodhisattvas indeed use great compassion as their primary tool. Because compassion can benefit, compassion is the "tool." Use the four skillful means to benefit beings, capturing their capacity. Compassion is the power.

The ground itself has three aspects: The first three (above) are the practices for establishing the ground. Now, the first ground's practice matures and settles, establishing the ground.

On the first ground: The profound mind exhausts all characteristics of reality. The defilements of the three realms are already purified; so, "pure profound mind." The Treatise says, "the ten great vows are attained."

Non-retreating (*avaivartika*): From the second to the eighth ground, through the progression of true insight, progress is rapid, without any pause, hence "non-retreating."

Attainment of cessation (*nirodha-samāpatti*): Effortless practice, no name, no characteristics. This is the meaning of no-origination (*anutpattika*). "Not abandoning beings" (*sattva-anutsarga*): This is the action on the ninth ground.

"Liberation" (*vimokṣa*): Non-Buddhists who cultivate in corrupted ways, or Hīnayāna practitioners who attain nirvāṇa, all consider themselves "liberated." Since the bodhisattva's wisdom comprehends the root of suffering to its profoundest source, the Treatise says: "On the eighth ground, one attains the first unshakeable patience (*akṣānti* / *ārya-kṣānti*), and the mind to purify the Buddha-land and teach beings arises. On the ninth ground, one teaches and benefits beings.

"On the tenth ground, practice is complete and one receives the position of Buddha's wisdom-vajra master; thus the 'position of great attainment.'" "Seeking Buddhahood wisdom": As in the ten grounds, entering the liberation of Buddha's wisdom, etc.

"Purity of ground and purity of pāramitās": This demonstrates the completion of profound and vast practices.

**Question:** The ground and the *pāramitā* are different names for the same essence. Saying that practice on the ten grounds is complete is sufficient. Why do we need "purity of ground and purity of *pāramitās*"? **Answer:** "Purity of ground" (*bhūmi-śuddhi*) means removing obstacles. "Pāramitā" (perfection) means reaching the ultimate reality (*tattva*). How does this practice attain the reality of Buddhahood? Because the practice of the grounds removes obstacles, which is purity of the ground. When obstacles are exhausted, one reaches the Buddha-nature, which is purity of the *pāramitā*. Ground after ground, rotating and progressing, is called "supremely supreme perfection" (*para-para-śuddhi*). Fulfilling the previous "purity of ground" is the path of instruction; the principle is perfectly used without fault, which is the "first purity." Fulfilling the previous "purity of pāramitā" is the path of realization. Possessing both meanings completes the profound and vast ground of action.

"Supreme meaning" and "meaning of pāramitā: Why are they repeated? Clarifies that using the purport of the ultimate reality is the meaning of *pāramitā*. "Practice manifest": A bodhisattva uses the practice of principle as practice; this differs from the lower grounds, thus it is pointed out separately.

A Buddha's ten good deeds have four meanings that demonstrate the supreme excellence.

"Supreme path" is "pure for a Bodhisattva." "Supreme all-seed purity" is for the Tathāgata. The Tathāgata is perfectly ultimate, with no superior, and fulfills all actions. Therefore, completely experiencing all good deeds forms the virtue of a Buddha. "When even the latent tendencies are extinct" explains "extinction" (*kṣaya*). It means the Tathāgata's myriad virtues are fully exhausted, and the subtle habits are forever removed "purity." Acomplete satisfaction of myriad virtues is the "accomplishment of good karma."

"Inferior vehicle abandoning": Means for those who hear the virtue of the Buddha's fruit is supremely noble and boundless, any thought of attaining it seems hopeless due to the gap from ordinary beings, hence they have no aspiring mind. For a Bodhisattva, acting completely in accordance reveals the supreme excellence.

"The remainder remaining" (*śiṣṭa śiṣṭa* / "remnants of text"): The rest of the text.

"Without satiety" (*atṛpta*): The myriads of virtues of the Buddha-fruit are inexhaustible, the meaning is like "without satiety".

"Achieved in all-knowledge" (*sarva-jña-lābha*): This is eliminating the knowledge-obstacle. "All seeds" (*sarva-bīja*) eliminates the affliction-obstacle. "Defeating Māra" (*māra-dhāra* / "with ten powers, defeating them"): The ten powers transcend the four Māras; this is "overpowering." Able to lead a small mind to return to the great liberation; that is also "overpowering."

"Next, from great compassion (the text) below clarifies the precept of benefiting beings. Its function surpasses the previous, so it says "next above" (or, "its role is superior to the preceding").

**Question:** Why is the last precept, which is for benefiting beings, explained late? **Answer:** A bodhisattva indeed has benefiting beings as his mind. If the practice of oneself is not established, there is no way to teach others. Therefore, the treatise says: "If one does not practice themselves, for them to speak the Dharma and cause others to abide in good, this is impossible." "Rescuing from suffering and giving happiness" is "benefit." "Compassion is deep and weighty" is "superior."

In the five meanings: - Wisdom (prajñā): The skillful means of not abandoning the world. Understanding cause and effect truly without inversion, which is the aforementioned "abandoning the absence and wrongness of cause and effect." Already knowing that beings' suffering arises from evil, so the intention to rescue them and give them the Buddha's unobstructed liberation is "vow."

- Practice (*caryā*): Cultivating all dharmas with true realization. These three are the previously discussed precept of wholesome qualities. That wholesome qualities were to cause others to abide in good. Now, using one's own abiding in good qualities as the skillful means for benefiting beings.

- Collection (*saṃgraha*): The virtue of the ten kinds of great compassion (see below) is impossible to encompass, so it is "collection."

- Fruit of collection (*saṃgraha-phala*): Arising for all kinds of beings, the collection cannot be fully known, so it is "fruit of collection."

Knowing that the retribution has a sequential order is "difference in time." Knowing that the results are heavy or light is "difference in retribution." The residual result among humans is "difference in resultant accumulation."

"The three stages of the abovementioned hell": Each action has three phases. "Difference in time" accordingly mentions even the supreme down to the inferior in guidance only.

The sūtra says "the crime of killing pervades the three realms" clarifies "difference in retribution." Every phrase corresponds to the three lines above. Therefore, the treatise below says: "The former generally observed the cause. Now, one specifically observes the retribution."

Another interpretation: The actions of sentient beings are inconceivable; thus, five explanations are made. Only four out of five types are actually distinguished. The sūtra text can be referred to and understood directly.

The treatise says "time, even both" is understandable. Here, the "difference in time and retribution" refers to the totality of time and retribution.

"Demonstrating the profound gravity of suffering" clarifies the high and low of retribution, a difference based on three periods of time. "If in a place, the heaviest among the places" shows the profundity. - Lower: Among hungry ghosts, the heaviest form. - Deeper: Among animals, the heaviest form. - Deepest: The supreme crime is in hell, the heaviest form among evils.

"Give sentient beings both general and specific observation": The former generally observed the cause. Now, specifically observing the retribution, one makes them see the immense suffering in the evil paths.

"Vow" (*praṇidhāna*): The wholesome qualities that benefit are used to benefit sentient beings and are themselves the wholesome qualities.

"Practice" (*caryā*): Precisely is the cultivation of wholesome qualities.

"Collection" (*saṃgraha*): Wanting others to abide in good, one necessarily gives rise to ten kinds of mind toward beings. Ten types of mind can collect the benefit of sentient beings, hence "collection."

"Already abiding in the Buddha's teachings (*dharma*): This is called "shared practice." "Non-retreating" (*avaivartya*) clarifies a true, open, unobstructed cultivation, and the realization of the meaning of no-progress-nor-lapse...

"Bodhi-vow" (*bodhi-praṇidhāna*): On the first and second grounds, deeds have already been the same as my own good. So, thinking of benefiting them as oneself. "It is my very body" clarifies that the essence attained is naturally that self and others are equal, not two.

"The remaining two minds" (*śeṣa-dvicitta*): Since their practice is already high, one therefore gives rise to the mind of a teacher and a respected one. Riding the Mahāyāna vehicle, progressing toward the fruit, is worthy of being a teacher and a respected one. Having completely perfected, one is deeply worthy of honor.

"Collection-fruit supported by compassionate means" (*saṃgraha-phala-prabhāvitā- dharmatva*) directly contrasts suffering and giving happiness, benefiting them, surpassing everyone, and is the collection's fruit. Up to the text below.

The initial ten lines are presented in section lists. The beginning line is the general statement. "Inversion" (*viparyāsa*).

"Inversions": The four inverted views (*viparyāsa*). These are the root of wrong views (*mithyā-dṛṣṭi*), called head. "Inversion" has three (which from the root develop into four inverted views). Adding these separately gives eight; plus root makes ten (to fill ten section headings).

"Inverted grasping, either external or internal": - Clinging to external sense objects: "seeking desire" (*kāmeṣu* aspiration). - Clinging to one's own body: "seeking existence" (bhava-trṣṇā). - Seeking nirvāṇa: In renunciation, the desire but also ignorance towards the method of renunciation, pitiable as well.

These three are also "general." The following specific subsections provide a detailed explanation.

Amid "seeking desire," there are two: "time of enjoyment" and "time of striving": Refers to obtaining and non-obtaining of sense-pleasures. This is also general.

"Enjoyment" has three: 1. Enjoyment of separate wealth: Manifesting greed. 2. Enjoyment of never enough wealth: Manifesting greed. 3. Accumulation of wealth: Manifesting ignorance.

All arise due to desire. They can generate and ripen karma, hence "wealth." These three are the "afflictions."

"Striving" also has two: 1. Seeking present retribution: seeking pleasures of the present life. 2. Seeking future retribution: hoping for future wealth.

Both are also faults. These two are the "actions." These five clarify "seeking desire." There follows five subsections that explain the text.

"Seeking existence (*bhava*) has two, clarifying suffering: - "Path" (*gati*) means the six paths: the fault of transmigration. - "Realm" (*dhātu*) means the three realms, the fault of bondage. These two sections of the sūtra text.

"Seeking nirvāṇa" has two: Those with inverted views consider the "self" as the root of suffering yet still cling to the hope of extinquishing it. This is like adding fuel to fire; how can it be extinguished? *Śrāvakas* have correct view free from self-clinging, but they delight in the Lesser Vehicle with the elevated aspiration of the great teaching. So their small attainment invites pity.

Two parts of text below provide explanation.

"According to the opponent" (*yathā-pratipakṣa-vāda*): Each has its own opponent which forms the essence of the beneficial practice for living beings.

Ten headings: 1. "Mindful practice" (*smṛty-upasthāna*): Eternity and bliss are objectal inversions. They directly oppose reality; thus, one needs consciously, discerningly, mindful practice arises. 2. "The two (self and purity) are essential inversions": Self itself and purity are inherent in all natures, which is spontaneous, and does not rely on any conditioning to be perfect. So "non-mindfullness practice" means to cling to the notion of "I am pure"; this is a conceptual attachment to these two nature-qualities as objects. Self-view leads to eternal view, so the first and second items are mutually sequential.

"I am pure" in terms of its position refers to the two (self and purity). According to ignorance concept, from self emerges eternal and from purity arises joy. The mental projection of purity presues joy. This explains, self and purity serve as roots; the eternal and joy root follow accordingly.

"Forest of continuous cause": The two (self and purity) are the root of delusion. "Kleśas" (afflictions) are also the root of the increasing thickness/fusion of delusory appearances. They mature in the mind as fetters. Fettered and defilement are not different in essence/source. But (as seen in ordinary state): in lay people's minds delusion arises prominently as "afflictions," whereas in a monastic’s internal practice, these delusive processes (which arise as defiled intentions) is called "fetter." "Fetter" is subtle & sharp. "Afflictions" are coarse and dull. Deep and dense "forest" (*gahana*).

"According to the teacher" principle: they observe the fault. This yields application in practice ("directing mental insight to treat defilements, right view to treat corruption and blind-fetter").

"Quarrel" means opposition, incompatibility.

"Breaking" generates divisions (two/multiple kinds). Such breaking leads to polarization. "These broken" concludes meaning of incompatibility: "The thought of making retribution" explains mind. intensity of action shows malice. "The Mind revolving vengeful, the Word 'saying increase'" clarifies speech (also the mind). Below, reference in treatise shares a one-to-one connection to the term in discourse. "Angry mind" relates Treatise says, "Distinction of 'self' and 'other'" enumerates sūtra's text indicating anger.

“Unlimited love” is mental practice to quell anger.

“Non-exhaustive wealth” is “greed” regarding the mental tendencies that connect to ‘things that will not completely fulfill’; greed directed attention. Then we have “spoken-action” (vocal/physical) involving property accumulation. “stored wealth” (karma accumulation). again.. “avidly see” these states further sustain and fuel (even increase) conditions of greed. greed's attached incite anger. Also, this becomes further ignorance. So sutra says: because of (following chains) clinging desire, delusion, anger; repeatedly burning hot (of klesha), continuing fault-producing; “not seeing” allows basis for cognitive blindness and ignorance to advance. as 'treat' we use insight (wisdom) and state of coolness (serenity) to remove such ignorance. seeking immediate outcome cultivating evil doings: because of fault from ignorance we treat trivial worldly joy while planting extensive karmic seeds of extended misery; is the risk of form of limited happiness. In first sections there is direct ‘fool/ignorance’ equivalence and quote from sutra & now it further addresses it.

"when stupidity deepens"… it addresses fault of delusion. "ignorant dark" as metaphor for those dumb thoughts. those consider actual suffering as ‘happiness’ — that being upside down. that next world is 'dense/invisible layer' of blindness for present pains and delusion’ errors (many cases). So issues of ‘error become stronger and fill mental state with disposition ("servants").

Earlier introduction: gaining a bad can have "delusion" fault — now note this aversive Karma associates with pernicious "ground/clutches" to fuel obsessions. It then captures goodness for error and blocks arriving to the pure-freed realm.

If one self 'bad karma (done) and mental fruit's pursuit (affirm bindings)', these "thick and huge" karmas pursued can not be be of consequence to the wholesome nectar’s freedom. All that’s left is ‘remorse/pain: net of flying shame's remorse’. A bird had a bug bound will blame whoever set these chains. So a person lived wicked realizing at deaths they repent. maybe shape out? book of Seeing Buddha Samadhi describes ‘penitential sights as appear — fix cannot do now except suffer consequences’. Thus once such reality manifests it cannot undo.

"Such regret" doesn't equip or focus on methods wholesome. focused mind cannot allow the change effectively – suffering inevitably accepted / “no option for removing it.” Against that the precept-opposition method uses “pure transcendent wisdom-eye diagnosis for prior darkness”.

"Seeking future reward practicing wholesome method" is important.

**Question:** Since a person is performing merits by such—in the hope for something—does that mean the reason giving is "unwholesome/defilement? **Response:** Not that such persons are spurning good actions. But because they lack wisdom's view, they produce only outcome that tie to this/physicial realm that lead them toward worldly samsara effects, thus they are considered in "danger/devil." Good providence path's challenge them.

**Q:** This lands are called the "danger"? **A:** All lives are to death reside in mortal "dangerous/hazard" path - as in scriptures declare: “The land of heavens and hells rub walls.” Risk described three parts.

Those of humanity possess meager base points, not world-shaker; whilst focusing on world, lacks for transcendental movement, requiring wise awakening. Though ordinary “good stock limited performance can’t secure Bodhi journey’s distant fruits” leads big threat;

In order people seeking recovery from and avoid rebirth are bound again you misidentify "no-consciousness- 'highest sphere'” as liberation to reach Dharma, also sent to the pits. As those misunderstanding not clear well, so both used simulate these partial examples (which not done through usual learning or signs recognition to get clarity?). becomes like net: find joy from sorrow being mistakenly, entangles captive practitioner similar fishing net:

"Dense dark wilds" us: illusion’s layers as the blinded heart caught without any be known about their suffering and sourcing cause; Yet still disfigured one's ways… One discontinues the complete genuine benefit that removes suffering and points out path… "

"derived or right Teacher", do good use obstacles break linkage, break one’s sanctified approach. And simple pitiable nature be as own idea mistaken to seek Godly/ celestial and suppose reclaim shall be full emancipation (deilvery). Ruining karma’ thieving "monster", mortality as scenario stealing the skills and fortune cause similar thief. fault are there root weak good skill: presents present 8 obstacles and eventual next missing "divine pointer”.

By having present base lower (mind and actions imperfections) in the outcome, births "Eight Inaccessible” conditions and lose master guidance, produces evil/injustice doesn’t acquire virtue cannot seeing Buddha or meeting teacher. "Root” falls under "no true”.

Rest on adversarial territory" - cannot attain Dharma community, goes aligned to wickedness with any weak / method of disconnection from sinful - Nothing Distant your sound teacher's point from said: to lose monks/ Buddha — we explain ‘the" loss of being: of “ principle interpretation". virtue arises "mental territory/wealth/skill source” this knowledge.

**How path varies explained:** From here on there's the explanation what does "bhava/renewing desire" actually involves: Both "realms’ trajectories" (path /b. worlds) and the fundamental Karma’ res and inherent residence display experience, contrasting specific verse-destiny in result:

- five states identify as path's various differences. States (living forms): reigned by mutual love -> resembling big flood wave ... so that embodies ocean itself: obstacle thing/water related hardship. And. 'lost thing: by which we face risky obstacles.

'self' describes Love-water (affective flow) multiplied, but then we bring extra two (troubles)’ out use further: "Depth" = basic abyss of un-man a river unknown the actual limit, pouring four "subject streams," " torreme" unstopped. - realm appetite stream - realm form desire - associated outflow leads: which three domains's stream of perception & outflow view of two: [meditation level] are outflow of all ignorance stream are. Both flows directs and follows & rotates among "five lives" not continue is "continual"

Third - flow river titles like "styx" etc - appetite named vital affects current or waves, as scriptures take as 'water'.

All birthwith craving! We so call as such.

Wandering, driven: via transitional effect quickly un still able the calm /time ‘coast of nirvāṇa discovered’.

Vast appetite ocean. mental attitude rises through awareness with no side known...

'rending dangerous difficulty’ Four kinds: ‘Knots/attaches”: 'Even at river mode, "self /mineness' assume clinging like captured fiery fiend.

eddied/ swirled: not done cut whole water flow besides moving close back inside to "desire's region' as per swirling back.

Rise’ within 'craving’ itself able enchant.

“ isle in reference from: give first 'water related destruction: craving dead sink? And suppose dry ‘land " where arise conceptual ‘ me-imaged, self superior high perched dry area: arrogance , exaggerated Self pride ", one boasted - produce 3.

lost: no merciful escape suggests loss of (spiritual ‘person'), An Undertstanding" absense from harmful freedom; with no good gather way ‘lost’, distinct.

isle at basic existence resolves o!Flood solve… contrast those with higher solve ' six courses wave.

**Term for realm** up‘ the suffering… prison realm”? indeed… contained with is ' locked in prison”,

FIVE: pains thru whips, weapons ; poverty? Deployments for acquisition, lovers’ separated; bondage of prisons ; obstructions desires beyond reach. This refuge displays its nature trials mirror. three worlds receives also Five.. These per contrary welfare for these they brought called torture/hardship, as suffering for one by the virtue: ‘ illness battles health’. trouble wealth goes (worry about poor delays cultivation); Bondage suffering “ cannot’ discard destitution". relatives troubles affection; vice issue is grasping appears triple world locking obstacle 'Saṃsara’ similar block freedom. worldly shrewdness deception for wisdom: dark unknown deep’ obstacle all ties previously ' a course realm or position with hindrance, world which this space as contrary. eventually and final nirvāṇa ties undoes- cutting: the "cure of un shakl.

**sphere of brahma** holy naming for state , final pac without Dirt cravings : thus call out. practices head seems brahma path. Non Budh devious persons work desiring, obtaining output cannot – correct. so appellation mistaken” non corresponds the name “external”. That flaw named “ I” . unend to set so departure. no energy produce your out: next inside to “six senses” captures of living, living implies physical sphere then body produced hardships (5 aggregates changes will destroy those good dharmas)", a verse “ the receiver has countless external also.” This A, using emptiness self without wisdom of know real owns actions… counter ego can cure now these words use placing to ' of none ego understand “.

ortho(Brahma)-right direction also (saints). these folks each too wish final not same like outer gods termed ‘right’. Its but name diff - fix mental scope near. Doesn request won't about high adv englightenment titled “ small”, good works not perfect title “ craven”, success no reaching others =s “ narrow mental scale (Mahayana actions necessary).

Greater path exit (durch) possess intrinsic ability potential: Such soul not to accept two vehicle final. Their anti dote, explained the 'own reliance’. is upholding Śīlā conducts combing precepts law’ conduct. This aggregate all ‘holding rule’ conduct integrating good works concludes 'good deeds all three realms uphold sentient one principle' that’s final aggregate of Three Pure precepts.

‘has’, same knows, there is, no such resulting initiation on this level produce “desire-free result needed understand”.

Thus zero motivation and fruit phase as knowledge why: Based on stage 1, with full formation all cultivation other same. Ground 1 **foundations**, accomplished so rest comparably so. Obtaining orientation is thus appearing level 1 . not after. The 4 'fixed' problems outer cause? leads other bond afflict mental mind ’condition to take from. is is *inner outer delusion’, on part of level-2 erase: that being present mind nature`s dimness…… so dark spot says matter inside fixed intrinsic stain is term called' own’ stain! ['

十地義疏卷第三

Commentary on the Ten Stages, Volume 3

從校量離垢地訖 用紙三十五張一校竟。
保定五年歲次乙酉比丘智辯為法界眾生敬寫大乘十地義記若有尋翫之者智慧踰明悟空會旨使增聞解終乎出世以法匡物導化蒼生同登妙覺覺 法上述。

In the year Yi You, corresponding to the fifth year of the Baoding reign (545 CE), the monk Zhi Bian reverently copied *The Commentary on the Ten Stages of the Great Vehicle* (Mahāyāna Daśabhūmi Vyākhyāna) for the sake of all sentient beings throughout the Dharma Realm. May those who study and contemplate this text find their wisdom illumined, comprehend emptiness, and grasp its essential meaning. May they deepen their understanding, ultimately transcend the worldly, use the Dharma to uplift beings, guide all to enlightenment, and together realize the supreme, awakened mind.

此漢寫經記之耳。漢寫經 漢寫經。
私云董文業□
庚辰年五月二十八日翟家寫經記之耳也

Record of the Zhai family's scripture copying, made on the twenty-eighth day of the fifth month in the year Gengchen.

願受又□□
第一

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