大方廣佛華嚴經搜玄分齊通智方軌 5.58

5.58

「此世界忉利天上」下，明第三攝德成因相，為彌勒是因故也。人名彌勒。入三世智正念思惟莊嚴法門，有三：初教勸進勝、二「爾時善財聞如是等讚」下依教趣入、三「爾時彌勒觀察大眾」下明證法界。初文有五：初示方便知識、二「又作是言」下示正知識住處、三「彼園中有菩薩」下辨知識名德、四「汝詣」下教問、五「何以故」下歎德以勸求。初文有二：初示天以表淨，女以表內智慈悲，顯妙法身。此文有三，可知。二明二童子等，表見化用，修成方便資成依止，即寄福慧也。亦可前摩耶示以實應實，此童子等以相應相也。有說：此中失次。此意未詳，且作此釋。「又作是言」者，是摩耶言。案：此即以理成事不虛。若爾，前正念天及女寄是妙智法身，云何？答：正念即體相成，此寄依體成相耳。二示依報住處，文有四：一示方、二示國、三示園林、四示樓觀，并因也，所以云南為事，因位順正果故。三示知識名中，初名、次辨德。四教問中有十句：初五問修方便相、次五問正修行相。五歎彌勒能說德，有二：初歎能說德、次「汝不應於」下廣歎勸求。初文有二十句，分二，謂問答二可知。答中，初知識自成德、二彼菩薩能成善財勝行。二廣勸求中有五：初一百七句勸修諸相行，此初文有三：初十句總勸教、二「何以故」下釋成求法相、三「善男子略說」下九句結略顯廣。初釋勸修諸相中有二：初釋、次結。初釋，文有三：初四十二句自利行，有三：初勸、二責、三廣辨；二「照無量法」下利他行；三「詣諸佛剎」下四十一句勝分行。二「是故善男子」下正勸求知識。三「復次乃至則為慈母」下引十喻歎知識，釋、結二也。四「發大地心」下辨求知識益，此文有二：初明轉受法藥儀；二辨藥病相擬法耳，此文有三，可知。五「善男子詣善知識」下結行成益，此文有三：初辨自分；二明勝進，有二，初責、次答可知；三「善男子」下推功在友耳，此文有三：初總顯德、二以略顯廣、三攝德屬人也。第二正勸求中有七十四句，有三：初正勸進、二「何以故」下四十辨成須求、三「復何以故」下辨知識有力之意。「爾時善財問如是等」下，第二依教趣入，中有八：初聞歎知識心生信；二「正念思惟」下念前法門；三漸進也；四「以過去際」下為見勝境故起大方便；五「善財如是」下得大慧眼觀大法境，無辭退文；第六「五體禮敬」下見依報相；七「爾時善財讚歎樓觀」下見正報相，此即是證相，以人成德此則是證，以德成人此從後說；八「頭面敬禮白言」下明禮敬請問。第六文，有五：初見樓觀敬禮、二「作如是念」深察賢聖住處、三「未起間」下敬法轉深、四「合掌諦觀」下廣歎依正、五以偈頌。第二文有三：初見土相，即恩敬緣；二「又復」下泯相入實，即緣實觀；三「深心信解」下以實成相。五重頌中有五十五偈，有三：初七頌上樓觀住處、二有四十四頌上第四具德聖所住處、次四結德歎窮。亦可分五：初一歎彌勒；次三十四舉人德以歎室，此有三十三事；三有十八歎住室利益；四有一恭敬住室人；五有一請求攝授也。第三文有二：初一歎在室人；次十七正辨利益，有十一事。前長行舉室成人，此偈歎人成室耳。七見正報相中有五：初起方便求見法身、二「遙見」下隣而未即也、三「與無量天龍」下辨其眷屬、四「從外而來」顯眾行緣集也、五「威德特尊」下歎德也。三「爾時彌勒觀察大眾」下辨入法界，文有四：初廣歎發心德、二「汝先所問」下正入自體法門、三「大聖此行」下辨法門名、四「白言」下窮緣顯實也。初文有五：初歎具功德者；二「告善財汝可往詣」下會位從實；三「善財五體敬禮」下攝其勝德也；四重指大眾，由善財具德，故偈讚善財；五「告善財善哉」下領問歎德耳。初文有七：初示大眾總歎善財德，有問歎二文；二「此童子」下歎成希有，有四句也；三「何以故」下辨成；四「諸善男子」下廣歎勸學，有四，一謂發心、二能進、三修行、四勸學故也；五「此童子」下重成德用；六「善財汝今」下廣歎值遇善友益，有六，初總通法見、二推歎文殊力、三成其證行、四歎行力增上、五勸學、六曉喻其壞有二句；七「善財當知」下勸知行分齊，有三句。餘相可知耳。頻陀伽羅城者，覺城也。經由一百一十知識者，通正助也。上四十二等，寄位故來耳。歎善財云「無量菩薩廣劫所修，善財一生得」者，教法中得也。故〈離世間品〉云「於文字教法等故。」此約三乘教釋。若約一乘時，亦可普賢行證，證彼普行及別行也，此即非教得。亦可上果下加得。問：何故此處廣歎功德及發心等？答：此為位窮行滿足處故也。餘准可知耳。二會位從實，文有六：初教問、二悲泣顯成位難。因此辨諸知識內數有悲泣者，但諸位中勝進玄越，而今得者荷恩，難離慕戀悲耳。三文殊授瓔珞，即表福智嚴德之位。四善財得已供散彌勒，正辨福德莊嚴會成其位也。五彌勒摩頂，讚歎根行相應。六善財偈歎，此等表意可知。此有二：初長行、次偈頌。偈中，初一慶見彌勒；次一願見文殊本師；三重請彌勒，即舉德成位，亦即攝勝德也。中有四：初敬禮、二自說發心請問、三「大聖」下歎德、四「唯願」下結請。四偈歎善財，文有三：初長行總示大眾能發心人、二偈歎善財德、三長行結。偈有六十八行，有四：初十一歎其善來、次十八歎其自利得、次二十二歎成利他德、下十七歎自他德滿。五領問廣歎發心，文有四：初總歎；二「善男子汝得善利」下歎能見知識德；三「何以故」下有二百一十八句，廣歎菩提心令修趣入；四「是故」下結。第三文有二：初一百一十五，歎菩提心能生萬德，德等諸佛；二「譬如自在藥」下一百三，歎能成大用，得彼大果，及不捨世間也。初文有二：初辨、次結，結有三可知。第二有二：初釋、次結，結有三可知。二自體法門，文有三：初牒前方便攝入樓觀現量境，此文有三：牒勸趣入、二生其勝欲、三顯方便可知；二「善財即入」下正入三昧；三「彌勒攝神力」下明出定也。二正入定，文有三：初入、二見淨土、三「汝見不」下審其見解。第二文有五：初見嚴相即信境；二「爾時善財」下獲益禮敬；三「禮已」下現自身，即當法機器，有二可知；四「又見」下現因果法相，即修行者所依法，此文有二，初因、次「或於樓觀」下現果法耳；五「爾時善財諸」下明差別異現，即顯一果互彰，立教儀則。此文有二：初現果八相，有二可知；二鈴中等，現因中差別事也。前即初因後果，即修行次第；此文初果後因，生信成解次第耳。鈴下有六：初鈴現音聲法門，有二可知；二鏡現形相法門；三柱現住持法門；四珠瓔珞現莊嚴法門；五樹現建立法門；六半月現住位起行法門也。三審見聞，有三：初問、次答、三譬況歎見無礙。歎文有七：初超出妄境喻；二迴觀勝法喻；三善識諸相喻；四延時謂短喻；五真德善現喻；六境現隨心喻；七觀法無礙喻，此有三喻，一見色無礙、二現色無礙、三隨作無礙也。出定，文有四：初大聖攝用歸本；二復以身口加令出；三正出；四出已彌勒重問觀中事，審觀虛實，有問答二文也。第三答法門名體，有三：初正辨定體，有問答二文；二「一生菩薩」下明攝一切法門；三「大聖此諸奇特」下問答顯處以彰實耳。答中有二：初開二法門；二以二喻現及合也，初喻成就菩薩起事喻、第二起學菩薩願成喻。第四辨法門大用，即名窮緣顯實耳，有二問答即為二：一問從來所趣處、二「白言」下問生所。初第一答中有三：初舉實無來、二「但為教化」下約緣集有處、三「汝所問我」下為引物故現所出方。二問生處中有二：初辨因行體生處、二「我於此閻浮提」下明化身現來生處。初文有五：初辨生處；二「以般若為母」下十九句別明眷屬行；三「超凡夫地」下校量優劣；四「生如是家」下十句辨位勝；五「我淨法身」下十句辨報體相應，即體勝也。二化身生處中三處即分為三，謂一人中、二天上、三下生人中，並是最後生也。

From "In this world's Trāyastriṃśa heaven" onward, the text explains the third section, "the phase of gathering virtues to accomplish the cause," because Maitreya represents the cause. The person is named Maitreya. Entering the teaching gate of the adornment of right mindfulness and reflection through the wisdom of the three times has three parts: first, instructing and encouraging superior advancement; second, from "At that time Sudhana, hearing such praise" onward, advancing into it in accordance with the instruction; third, from "At that time Maitreya observed the great assembly" onward, realizing the dharmadhātu. The first text has five parts: first, indicating the spiritual friend of expedient means; second, from "He further spoke these words" onward, indicating the dwelling place of the primary spiritual friend; third, from "In that park there is a bodhisattva" onward, distinguishing the name and virtues of the spiritual friend; fourth, from "Go to him" onward, instructing him to inquire; fifth, from "Why is that?" onward, praising his virtues to encourage Sudhana to seek him. The first part has two: first, indicating the devas to symbolize purity, and the women to symbolize inner wisdom, kindness, and compassion, revealing the marvelous dharmakāya. This passage has three parts, which are discernible. Second, explaining the two youths and so forth symbolizes seeing transformative functions, cultivating and accomplishing expedient means to aid and support reliance, which corresponds to merit and wisdom. It may also be that previously Māyā indicated responding to reality with reality, while these youths indicate responding to characteristics with characteristics. Some say there is a lapse of order here; this meaning is not yet clear, so let us make this interpretation for now. "He further spoke these words" refers to Māyā's words. In our evaluation: this means accomplishing phenomena by means of principle without falsehood. If so, what about the earlier right mindfulness, devas, and women corresponding to the marvelous wisdom and dharmakāya? Answer: Right mindfulness means essence and characteristics accomplishing each other; here, it corresponds to accomplishing characteristics based on essence. Second, indicating the dwelling place of the environmental fruition has four parts: 1. indicating the direction; 2. indicating the country; 3. indicating the park; 4. indicating the tower-pavilions, along with their causes; the reason it is said to be in the south is phenomena, because the causal stage accords with the correct fruit. Third, in indicating the spiritual friend's name, first is the name, and next distinguishes his virtues. Fourth, instructing him to inquire has ten clauses: the first five ask about the characteristics of cultivating expedient means; the next five ask about the characteristics of correct practice. Fifth, praising Maitreya's virtue of being able to explain has two parts: first, praising his virtue of being able to explain; next, from "You should not, toward..." onward, extensively praising him to encourage seeking him. The first part has twenty clauses, divided into two: the inquiry and answer are discernible. In the answer, first is the spiritual friend's self-accomplished virtues; second, that bodhisattva's ability to accomplish Sudhana's superior practices. Second, extensively encouraging him to seek has five parts: first, one hundred and seven clauses encouraging the cultivation of practices of various characteristics; this first part has three: first, ten clauses broadly encouraging and instructing; second, from "Why is that?" onward, explaining and establishing the characteristics of seeking the Dharma; third, from "Good son, to state it briefly" onward, nine clauses concluding briefly to reveal the broad. In the first explanation encouraging the cultivation of various characteristics, there are two parts: first the explanation, next the conclusion. The first explanation has three parts: first, forty-two clauses on practice for one's own benefit, which has three: first encouraging, second reproving, third extensively explaining; second, from "Illuminating immeasurable dharmas" onward, practice for benefiting others; third, from "Going to all Buddha-lands" onward, forty-one clauses on superior-stage practice. Second, from "Therefore, good son" onward, directly encouraging the seeking of a spiritual friend. Third, from "Furthermore, even becoming a loving mother" onward, citing ten similes to praise the spiritual friend, which has both explanation and conclusion. Fourth, from "Arousing a mind like the great earth" onward, distinguishing the benefits of seeking a spiritual friend; this passage has two parts: first, clarifying the protocol of transmitting and receiving Dharma medicine; second, distinguishing the method of matching medicine to illness, which has three parts that are discernible. Fifth, from "Good son, going to a spiritual friend" onward, concluding the practice and accomplishment of benefits; this passage has three parts: first, distinguishing one's own stage; second, clarifying superior advancement, which has two: first the question, next the answer, which are discernible; third, from "Good son" onward, attributing the merit to the friend; this passage has three: first, generally revealing virtue; second, using the brief to reveal the broad; third, gathering the virtues and attributing them to the person. Second, the direct encouragement to seek has seventy-four clauses, with three parts: first, directly encouraging advancement; second, from "Why is that?" onward, forty [clauses] explaining that one must seek them; third, from "Why again is that?" onward, explaining the meaning of the spiritual friend possessing power. From "At that time Sudhana, hearing such praise" onward is the second part, advancing into it in accordance with the instruction, which has eight parts: first, hearing the praise of the spiritual friend and giving rise to faith in his mind; second, from "With right mindfulness and reflection" onward, recollecting the previous teaching gate; third, gradual advancement; fourth, from "Taking the past boundary" onward, giving rise to great expedient means in order to see the superior realm; fifth, from "Sudhana, being thus" onward, attaining the eye of great wisdom to observe the realm of the great Dharma, without any text of taking leave; sixth, from "Paying homage with the five limbs" onward, seeing the characteristics of the environmental fruition; seventh, from "At that time Sudhana praised the tower-pavilion" onward, seeing the characteristics of the direct fruition; this is the characteristic of realization—accomplishing virtues through the person is realization, while accomplishing the person through virtues is explained later; eighth, from "Paying homage with head to the ground and speaking" onward, clarifying the paying of homage and inquiry. The sixth passage has five parts: first, seeing the tower-pavilion and paying homage; second, from "Making such a reflection," deeply examining the dwelling place of the sages and worthies; third, from "Before rising," reverence for the Dharma deepening further; fourth, from "Joining palms and attentively observing," extensively praising the environmental and direct [fruitions]; fifth, with verses. The second passage has three parts: first, seeing the characteristics of the land, which is the condition of gratitude and reverence; second, from "Furthermore," obliterating characteristics and entering reality, which is contemplation conditioned on reality; third, from "With a profound mind of faith and understanding," accomplishing characteristics by means of reality. In the fifth, the reiterative verses, there are fifty-five gāthās, with three parts: the first seven praise the dwelling place of the tower-pavilion above; forty-four verses praise the dwelling place of the fourth [type of] sage endowed with virtues above; next, four conclude the virtues and praise their exhaustiveness. Alternatively, it can be divided into five: first, one praises Maitreya; next, thirty-four cite the person's virtues to praise the room, which has thirty-three items; third, eighteen praise the benefits of dwelling in the room; fourth, one pays reverence to the person dwelling in the room; fifth, one requests acceptance and guidance. The third passage has two parts: first, one praises the person in the room; next, seventeen directly distinguish the benefits, having eleven items. The previous prose text cited the room to accomplish the person; these verses praise the person to accomplish the room. In the seventh, seeing the characteristics of the direct fruition, there are five parts: first, giving rise to expedient means to seek to see the dharmakāya; second, from "Seeing from afar" onward, being adjacent to but not yet reaching him; third, from "Together with immeasurable devas and nāgas" onward, distinguishing his retinue; fourth, from "Coming from outside," revealing the gathering of conditions of manifold practices; fifth, from "His majesty and virtue especially supreme" onward, praising his virtues. Third, from "At that time Maitreya observed the great assembly" onward, distinguishing the entry into the dharmadhātu, which has four parts: first, extensively praising the virtues of generating the mind [for bodhi]; second, from "What you previously asked" onward, directly entering the teaching gate of the intrinsic essence; third, from "O Great Sage, this practice..." onward, distinguishing the name of the teaching gate; fourth, from "He spoke" onward, exhausting conditions to reveal reality. The first passage has five parts: first, praising those endowed with merit; second, from "Telling Sudhana: 'You may go...'" onward, converging the stage to accord with reality; third, from "Sudhana paid homage with his five limbs" onward, gathering his superior virtues; fourth, pointing again to the great assembly, praising Sudhana in verse because he is endowed with virtues; fifth, from "He told Sudhana: 'Excellent!'" onward, accepting the inquiry and praising his virtues. The first passage has seven parts: first, showing the great assembly and generally praising Sudhana's virtues, having both inquiry and praise; second, from "This youth" onward, praising his accomplishment as rare, having four clauses; third, from "Why is that?" onward, explaining the accomplishment; fourth, from "All good sons" onward, extensively praising and encouraging learning, having four: namely, generating the mind, being able to advance, cultivation, and encouraging learning; fifth, from "This youth" onward, reaffirming the function of his virtues; sixth, from "Sudhana, you now..." onward, extensively praising the benefit of encountering good friends, having six: first, generally penetrating the vision of the Dharma; second, attributing praise to Mañjuśrī's power; third, accomplishing his practice of realization; fourth, praising the surpassing power of his practice; fifth, encouraging learning; sixth, using an analogy to illustrate its destruction, having two clauses; seventh, from "Sudhana, you should know" onward, encouraging knowledge of the limits of practice, having three clauses. The remaining aspects are discernible. As for the city of Vindhyagahana, it is the city of awakening. Having passed through one hundred and ten spiritual friends includes both primary and auxiliary ones. The forty-two above and so forth are presented as corresponding to stages. Regarding the praise of Sudhana that "what immeasurable bodhisattvas cultivated over vast kalpas, Sudhana attained in a single lifetime," he attained it within the verbal teaching. Therefore the 'Chapter on Transcending the World' says, "Because he is equal in the verbal teachings and doctrine." This is explained according to the three-vehicle teaching. If according to the one-vehicle, it can also be the practice and realization of Samantabhadra, realizing both universal practices and distinct practices; this is then not attained through the verbal teaching. It can also be attained through the empowerment bestowed from above upon the lower. Question: Why are the merits and generation of the mind extensively praised here? Answer: This is because this is the place where stages are exhausted and practices are fulfilled. The rest can be understood accordingly. Second, converging the stage to accord with reality has six parts: first, instructing him to inquire; second, weeping to reveal that accomplishing the stage is difficult. On this basis, concerning the fact that among the various spiritual friends there are several instances of weeping: it is only that in the various stages, superior advancement is profound and transcendent, and now having attained it, he feels gratitude, and it is the grief of longing and yearning that is difficult to part with. Third, Mañjuśrī bestowing the necklace symbolizes the stage of virtues adorned with merit and wisdom. Fourth, Sudhana, having received it, offering and scattering it upon Maitreya directly explains the adornment of merit converging to accomplish his stage. Fifth, Maitreya patting his head, praising the correspondence between his faculties and practice. Sixth, Sudhana praising in verse; the symbolic meanings of these are discernible. This has two parts: first prose, next verses. In the verses, the first celebrates seeing Maitreya; the next vows to see his root teacher Mañjuśrī; the third requests Maitreya again, which is citing virtues to accomplish the stage, and also gathering superior virtues. Within it are four parts: first, paying homage; second, explaining his own generation of the mind and making inquiry; third, from "O Great Sage" onward, praising virtues; fourth, from "I only pray" onward, concluding the request. Fourth, praising Sudhana in verse has three parts: first, the prose generally points out to the great assembly the person capable of generating the mind; second, verses praise Sudhana's virtues; third, the prose concludes. The verses have sixty-eight lines, with four parts: the first eleven praise his auspicious arrival; the next eighteen praise his attainment of personal benefit; the next twenty-two praise his accomplishment of virtues benefiting others; the final seventeen praise the fulfillment of virtues for both self and others. Fifth, accepting the inquiry and extensively praising the generation of the mind has four parts: first, general praise; second, from "Good son, you have attained good benefit" onward, praising the virtue of being able to see spiritual friends; third, from "Why is that?" onward, there are two hundred and eighteen clauses extensively praising the bodhicitta to cause cultivation and entry; fourth, from "Therefore" onward, the conclusion. The third passage has two parts: the first one hundred and fifteen praise the bodhicitta as able to give rise to myriad virtues, with virtues equal to all buddhas; second, from "Just as the sovereign medicine" onward, one hundred and three praise its ability to accomplish great functions, attain those great fruits, and not abandon the world. The first passage has two parts: first the explanation, next the conclusion; the conclusion has three parts that are discernible. The second has two parts: first the explanation, next the conclusion; the conclusion has three parts that are discernible. Second, the teaching gate of the intrinsic essence has three parts: first, taking up the previous expedient means to gather him into the direct-perception realm of the tower-pavilion; this text has three: taking it up to encourage entry, second giving rise to his superior aspiration, third revealing expedient means, which are discernible; second, from "Sudhana then entered" onward, directly entering samādhi; third, from "Maitreya withdrew his spiritual power" onward, emerging from concentration. Second, directly entering concentration has three parts: first, entering; second, seeing the pure land; third, from "Did you see or not?" onward, examining his vision and understanding. The second passage has five parts: first, seeing the adorned characteristics, which is the realm of faith; second, from "At that time Sudhana" onward, obtaining benefit and paying homage; third, from "Having paid homage" onward, his own body manifesting, which is the vessel of the present Dharma, having two parts that are discernible; fourth, from "He also saw" onward, the dharmic characteristics of cause and fruition manifesting, which is the Dharma upon which practitioners rely; this passage has two parts: first the causes, and next, from "Or in the tower-pavilions" onward, the fruit dharmas manifesting; fifth, from "At that time Sudhana... all..." onward, explaining the different manifestations, which reveals one fruit mutually displaying, establishing the rules of the teaching. This passage has two parts: first, the eight phases of the fruit manifesting, having two parts that are discernible; second, within the bells and so forth, different matters in the causal stage manifesting. The former was cause first and fruit later, which is the sequence of practice; this text is fruit first and cause later, which is the sequence of generating faith and accomplishing understanding. Under the bells there are six: first, the bells manifest the teaching gate of sound, having two parts that are discernible; second, the mirrors manifest the teaching gate of physical forms; third, the pillars manifest the teaching gate of sustaining; fourth, the pearl necklaces manifest the teaching gate of adornment; fifth, the trees manifest the teaching gate of establishment; sixth, the half-moons manifest the teaching gate of abiding in the stage and initiating practice. Third, examining what was seen and heard has three parts: first the question, next the answer, third using similes to praise the unobstructed vision. The text of praise has seven parts: first, the simile of transcending delusive realms; second, the simile of turning back to observe superior dharmas; third, the simile of clearly recognizing all characteristics; fourth, the simile of regarding extended time as short; fifth, the simile of true virtues manifesting well; sixth, the simile of the realm manifesting according to the mind; seventh, the simile of observing dharmas without obstruction; this has three similes: 1. unobstructed seeing of forms, 2. unobstructed manifestation of forms, 3. unobstructed compliance in action. Emerging from concentration has four parts: first, the Great Sage absorbs the function back to the origin; second, further using body and speech to empower him to emerge; third, directly emerging; fourth, having emerged, Maitreya questions him again about the matters in the contemplation, examining the reality and unreality of the contemplation, which has two texts of inquiry and answer. Third, answering the name and essence of the teaching gate has three parts: first, directly distinguishing the essence of the concentration, having two texts of inquiry and answer; second, from "A bodhisattva bound to one birth" onward, explaining that it subsumes all teaching gates; third, from "O Great Sage, these extraordinary..." onward, inquiry and answer revealing the place to show reality. In the answer there are two parts: first, opening two teaching gates; second, using two similes to manifest and match: the first simile is the simile of an accomplished bodhisattva initiating actions; the second is the simile of a learning bodhisattva's vows being accomplished. Fourth, distinguishing the great function of the teaching gate is called exhausting conditions to reveal reality; it has two inquiries and answers, thus making two parts: 1. asking about where he came from and where he is going; 2. from "He spoke" onward, asking about the place of birth. In the first answer, there are three parts: first, citing reality as having no coming; second, from "Merely for the sake of teaching and transforming" onward, that according to the gathering of conditions there is a place; third, from "What you asked me..." onward, manifesting the direction of emergence in order to guide sentient beings. In the second, asking about the place of birth, there are two parts: first, distinguishing the place of birth of the causal practice's essence; second, from "I, in this Jambudvīpa..." onward, explaining the place of birth where the transformation body manifests and comes. The first passage has five parts: first, distinguishing the place of birth; second, from "Taking prajñā as mother" onward, nineteen clauses separately explaining the practice of the retinue; third, from "Transcending the stage of ordinary beings" onward, weighing superiority and inferiority; fourth, from "Born into such a family" onward, ten clauses distinguishing the superiority of the stage; fifth, from "My pure dharmakāya" onward, ten clauses distinguishing correspondence with the retribution essence, which is the superiority of essence. Second, in the transformation body's place of birth, the three places are divided into three: namely, 1. among humans, 2. in the heavens, 3. descending to be born among humans; all of these are the final rebirth.