大般若波羅蜜多經般若理趣分述讚 2.13

2.13

The commentary states: Here there are eight adornments. Net canopies spread out, wafting circular flowers that conceive patterned silks; misty banners flutter and drift, trailing curved ribbons that resemble rainbows; flower banners stand solemnly, reaching into the clouds; colorful whisks are arranged, trailing to the ground; bright pearls, gathered in clusters, outshine the bright silver stars; precious necklaces, hanging in strands, are clearer than golden mirrors; discs sink toward emerald peaks, resembling the radiance of floating half-moons; jade discs hang against azure crags, as if holding the brilliance of full moons. These are the exquisite adornments of the heavenly palace where the nirmāṇakāya resides.

This intention generally reveals the two lands of reward and Dharma: The four immeasurables are like silken canopies, shading sentient beings. The four dhāraṇīs are like silk banners, turning away myriad evils. The three samādhis are likened to those flower banners, because they are adorned with hundreds of thousands of merits. The four means of embracing are compared to these colorful whisks, because they extend universally to living beings to whisk away dust and defilement. The four dhāraṇīs and three samādhis are all explained below. The four immeasurables, means of embracing, and so forth are no different from conventional discussions.

The three applications of mindfulness are the precious pearls, because they are eternally impartial. The four great vows are the necklaces, because they assist in adorning myriad practices. The [four] fearlessnesses are the half moon, because they can defeat non-Buddhists and eliminate vicious evils. The ten powers are the full moon, because they can defeat heavenly demons and cause myriad evils to be eliminated. Or, the six pāramitās are taken as precious pearls, because they comprehensively subsume myriad practices. As for the three applications of mindfulness: when one portion praises, not generating affection; when one portion slanders, not generating anger; and within an assembly where half praise and half slander, neither loving nor being resentful—within these three, merely abiding in great equanimity is called the application of mindfulness. The four great vows are: first, wishing those who have not escaped suffering to escape; second, wishing those who have not attained happiness to attain it; third, wishing those who have not generated the intention to cultivate and eliminate [afflictions] to generate the intention to cultivate and eliminate; fourth, wishing those who have not attained Buddhahood to swiftly attain Buddhahood. The fearlessnesses and ten powers should be known below. The above is the second: listing the specific adornments.