華嚴經探玄記 7.61

7.61

第五無盡功德藏迴向。於中長行內亦二：初位行、後位果。初中亦三，謂標、釋、結。釋中五：初明所迴行體、二「摩訶薩以此善根皆悉迴向」下明迴向菩提及眾生、三「摩訶薩以如是等無等等」下明迴向實際、四「摩訶薩如是善根迴向已得無盡善」下明依前迴向更生善根復將迴向、五「摩訶薩如是迴向時」下結成行德。初中，此菩薩修悔過離業障者，今略通辨悔過等，義作八門：一明開合者，諸聖教中種種開合，或作八重，一供養佛、二讚佛德、三禮佛、四懺悔、五勸請、六隨喜、七迴向、八發願，如《離垢慧所問禮佛法經》說；或為七，以讚禮合辨；或為六，略無供養；或為五，以發願同迴向，如《十住論》說；或為四，除禮佛；或三，如《智論》云「菩薩晝三時夜三時各行三事，謂懺悔、勸請、隨喜。行此三事，功德無量，轉得近佛。」或二，但懺悔罪障、善根迴向，如《善戒經》說。今且依五事而釋。二釋相者，禮佛有三：或七等，如上禮佛儀式章辨。二懺悔者，罪有二種：一違教遮罪，還依教作法悔以除滅。二違理性罪，起行悔滅，此有二種：一隨事行懺，或方等誦呪等與教相應，或苦極禮萬五千佛名等應彼聖教，或晝夜六時慇懃禮懺，以經多載或讀誦大乘轉重輕受等。如是非讚嘆如來功德，亦大滅罪生福。二依理觀滅，謂觀諸法空，罪相不可得，無不消滅。如經云「若欲求除滅，端坐觀實相」等。又如下〈小相品〉說者，亦是其事。此門以義亦通滅遮性兩罪。問：如受持正法及悔先罪，此罪為滅、為不滅耶？答：得說亦滅亦不滅。由持法及悔，令重輕受，以不受重是故名滅。然受輕故，亦是不滅。故新翻《金剛般若經論》說云「如十惡業，由持法及悔，不生惡趣，名拔根滅。然於現身輕受苦報，亦言不失。」故彼引〈說如來品〉云「若復有人受持此經乃至演說，是人現世或作惡夢或遭重疾、或被驅逼強使遠行、罵辱鞭打乃至損命，所有惡業咸得消除。」《大集經》亦同此說。三勸請者，《智論》說勸請諸佛有二，謂初成道時勸請轉法輪、般涅槃時勸請久住世間。雖知諸佛而自知時，然生勝福，故須勸請。又准《地藏菩薩經》三時勸加勸，菩薩速成正覺。四隨喜者，準《智論》及《十住論》有三位：一遍於十方一切諸佛所有已成無盡功德、二十方界菩薩聲聞等所有現修一切功德、三下至人天凡夫善根。於上三位皆悉深心而生隨喜，獲無量善根。五者迴向亦三，謂眾生菩提及實際，廣如上辨。三止作分別者，或五俱止，俱離障故。或五俱作，發勝行故。或懺悔止障，餘發勝善。四餘障分別者，禮佛除我慢障，懺悔除惡業障，勸請除謗法障，隨喜除嫉妬障，迴向除異求障又除樂世有障。五生德分別者，禮懺生勝福，勸請生勝慧，隨喜通福慧，迴向迴前二行令有所成。又由迴向攝持力故，令此不墮三界二乘。六次第分別者，初禮讚佛，求滅罪主及生福緣，故先辨也。二依佛勝緣，令得罪滅器淨，故次懺悔。三依此淨器，希心請法。四於他勝行忘私生喜，攝同自行。五迴前所成以向菩提，方為一周故也。七得果差別者，果有二種：一別果，謂禮佛得尊貴果，懺悔除障得具足依正果，勸請得正慧果，隨喜得大眷屬并大福及大財等果，迴向得離邪果謂常遇佛世常能修行而不退等。二通果，並皆遠得無上菩提。八約教顯異者，若小乘，五行皆實，宗中亦不上之；初教即空以成五行；終教即如而成；頓教絕言為五；圓教內法界無盡，一一行中攝一切行各無盡，為五行也。初行體，文中有七：一悔過善；二隨喜善；三「於諸如來」下明禮供善；四勸請善；五入法善，於中四慧，初聞慧、二憶念是思慧、三如說行是修慧、四入不思是證智所有善根；六重明隨喜善。何故明者，以攝善多故。依《大品經．隨喜品》「問：於初發心菩薩功德，乃至一生補處菩薩功德，起隨喜心，得幾許福德？佛言：四天下國土可秤知斤兩，乃至三千大千國土皆可秤知斤兩；是隨喜心福德不可秤量。又三千大千世界國土滿中海水，取一毛髮破為百分，以一分渧取海水，可知渧數；是隨喜心福德不可數知。」文中三：先於佛菩薩善根隨喜，謂此菩薩由增上深心隨喜彼善，是故令心契攝彼善，故云喜已安住彼善；二「三世」下於諸佛所度眾生善根心生隨喜；三「三世」下總結，三世佛因果位所有善根皆悉隨喜。七「彼諸如來」下修餘善根，有四：一護法善；二念佛善；三因位善，謂菩薩道法是自己境界；四果位善。上來辨所迴行體竟。自下第二顯迴向菩提及眾生，於中，以此善根皆悉迴向者，是總舉迴向。下別顯之，有三：初牒前善根、二「如此善根盡過去」下正將迴向、三「如是摩訶薩善根迴向」下結迴所成。前中有十二句：一於前善根若創修時所得功德、二若進學時所發善根皆將迴向莊諸剎等、三若久累功時、四若深解悟彼善根時、五於彼善根生慶悅時、六而彼善根若具備時、七彼善成時、八依彼善根成餘行時、九依善得證時、十思擇彼善時、十一領納任持時、十二攝同自實執志守持時，於此等時皆發生善根普將迴向。自下第二正明迴向，謂此菩薩以善根迴向莊嚴三世佛剎令眾生淨，即是迴向菩提及眾生也。汎論嚴土，有三種淨：一處所淨、二住處眾生淨、三法門流布淨亦名受用淨。今此文內具此三義：初明菩薩迴求事嚴、二「摩訶薩復如是迴向」下明求人寶莊嚴、三摩訶薩以善根方便迴向下明受用淨。前中有三：初別顯三世佛剎異嚴、二總攝以用嚴諸世界、三顯所嚴剎之分齊。初中三：先辨嚴過去佛土、二嚴未來佛土、三嚴現在佛土。初嚴過去中，如此善根，牒前所修盡過去際，明時長也。一切佛界，彰處廣。無量行起，顯因多。佛知菩薩識，約人顯深。應眾生等，明土應機。如來所持等，明佛淨識所現。淨因所成，此是主圓淨。普賢等，明廣因所起，是眷屬圓淨。彼界若有等，顯是佛土，以於此中成正覺故。二莊嚴未來土中二：先明土嚴，有四：一處廣、二時長、三「一切諸佛」下明土因淨、四「雜寶」下明土果嚴。二「摩訶薩」下明菩薩修因行，有五：一解淨法、二持不忘、三依法起行、四入證定，上是因圓；五佛慧光照攝成果滿，是故令土得圓淨也。三「如未來」下明嚴現在土，於中初類同未來、「種種」下別顯嚴相。種種是嚴多淨，具足是離垢極，德普是利益廣，色香等七別顯嚴。「隨善知識等」下用以莊嚴一切香等十三種。二「以如是等」下總攝上三世剎嚴用嚴己界，於中三：先總、次別、後結。別中有二十七句，此等皆是三世諸佛異剎莊嚴而用總嚴於己世界。三「如是莊嚴於一世界」下顯所嚴分齊，有二：初以三世莊嚴而嚴一界、二以一類多皆盡三世，略論九種佛剎莊嚴。上來事嚴竟。自下第二求菩薩人寶莊嚴彼剎，即住處眾生淨，故名淨土也。文中有三：初總明迴求人寶充滿、二「此諸」下別顯嚴相、三「於一佛剎少分」下結所嚴分齊。別中二：初明人德滿剎、後「充滿」下顯成嚴相。前中辨菩薩德，有二重：初明菩薩行修具足、後「悉從」下顯諸菩薩德用圓備。前中二：先別顯、後總結。前中二：初顯福慧勝能行、後「成就殊特」下明善根心志行。前中二：初福慧成二利，於中先舉福慧善能等成利他，入深等成自利；二「成就念佛」下明福智生勝德。於六念內略無戒、天二念，此是福行，「法日」下明智行。於中初廣智普照、次顯深智入玄，謂從無所有生，釋顯深相，智依理起故深也。下明生德，謂從智生力無畏等一切淨德，故云出生等也。二善根心志行中，初成善根，謂成即真理之善名殊特，垢染斯盡故云清淨。過下名最勝，上出名增上。二「建立」下顯大志行，先舉行本，謂大菩提心也；後「淨魔業」下辨行勝能，五句：一淨魔業、二了物機、三照法空、四捨四倒、五「滅無明」下結。修諸善者，結上善根也。滿大願者，結上菩提心願也。二「成就如是」下總結多德可知。自下第二明菩薩德用圓備，中三：初悉從法門生者，總顯勝德所成也；下別顯；後「成就如是」下結。別中二：初自分德、二「隨順」下明勝進德。初中三：初明善根德用；二「得菩提」下明大智德用；三「於諸菩薩」下明三昧德用。初中，勝善是德，常作等顯用。就智用中三：初是明智德用，先舉智體，謂無癡闇故是明也。一身等顯勝用；二「成就」下是大智德用，初智德分別法界是智用。三「遍遊」下是淨智德用。遊剎心淨是智體淨，謂無功用故如空也。悉能分別是妙用廣。三三昧德用中，初顯所得三昧，謂體用深廣名不思議。下彰勝用，有三：一巧便趣果用、二住依了正用、三達深無畏用。上來自分竟。自下第二明勝進入佛境界。於中十句，分二：初六上攝佛境德、二「悉能」下四明妙用無方德。前六中：一同佛因善、二照佛所證、三持佛所說、四演佛圓音、五得佛同辯語言法是也。六得無上佛地者是結得果位。二下明妙用四中：一遍剎無礙、二攝法無染、三心智廣用、四稱實說法。此四中，初一身業、次二意業、後一語業可知。「成就」下結德顯多莊嚴。世界者，顯人寶莊嚴，故《法華》云「國名大寶莊嚴，以菩薩為大寶故。」此句總嚴。下別顯，有六句：一勝人滿剎。二實德成嚴。三稱理而住。四進德相資，謂善修者自德進也。薰修者，諸菩薩德互相資熏也。五德淨無染，謂不雜無明，又不念異乘也。六息繁順道。下第三結所嚴分齊，有三：初約一剎內，一少分處既有如此十種大數菩薩充滿；二類顯，彼一剎內餘一一少處，皆有如此十種大數菩薩悉滿；三既一剎中有如是多十大數重重菩薩，類虛空法界等世界皆亦如是菩薩充滿。自下第三明受用嚴淨，亦是法滿嚴淨。於中有十事：一向剎令嚴淨，如前辨；二令菩薩滿，亦如前；三令佛現；四有所求果法；五有能求大願；六行法出要；七令所化機淨；八令於彼界當得見佛；九令佛常住；十轉實教法輪，以非權教，故云不退轉也。上來正迴向成嚴竟。下第三結迴向所成，有五句可知。

Fifth is the Dedication of the Inexhaustible Treasury of Merit. Within it, the prose text also has two parts: first, the practice of the stage; second, the fruition of the stage. The first part also has three parts: setting forth, explanation, and conclusion. Within the explanation there are five parts: first, clarifying the essence of the practices to be dedicated; second, from 'the mahāsattva dedicates all of these roots of goodness' onwards, clarifying the dedication toward bodhi and sentient beings; third, from 'the mahāsattva, with such unexcelled [roots of goodness]' onwards, clarifying the dedication toward the reality limit; fourth, from 'the mahāsattva, having thus dedicated the roots of goodness, attains inexhaustible goodness' onwards, clarifying that based on the preceding dedication, further roots of goodness are generated and again dedicated; fifth, from 'when the mahāsattva thus dedicates' onwards, concluding the virtues of practice. In the first part, where this bodhisattva practices repentance to be free from karmic obstacles, now we broadly and comprehensively analyze repentance and so forth into eight doctrinal gates: First is explaining opening and combining: in various sacred teachings there are various openings and combinings. Some make eight tiers: 1. making offerings to the Buddha; 2. praising the Buddha's virtues; 3. paying homage to the Buddha; 4. repentance; 5. entreating [the Buddha]; 6. rejoicing along; 7. dedication; 8. generating vows, as expounded in the Sūtra of the Rites of Paying Homage to the Buddha Requested by Vimalaprabhāmatī; some make seven, by combining praise and homage; some make six, briefly omitting offerings; some make five, by treating generating vows as identical with dedication, as expounded in the Daśabhūmika-vibhāṣā; some make four, removing homage to the Buddha; or three, as the Dà zhìdù lùn states: 'A bodhisattva, in the three periods of the day and the three periods of the night, in each practices three things, namely: repentance, entreaty, and rejoicing along. Practicing these three things yields immeasurable merit and brings one ever closer to the Buddha'; or two, only repenting of sinful obstacles and dedicating roots of goodness, as expounded in the Bodhisattvabhūmi-śīlasūtra. Now we shall provisionally explain according to the five items. Second is explaining their characteristics: homage to the Buddha has three, or seven, etc., as analyzed above in the chapter on the rituals of paying homage to the Buddha. Second, regarding repentance: offenses are of two kinds: 1. proscriptive offenses that violate precepts, which are repented and extinguished by relying back on the precepts to perform the ritual. 2. inherently wrongful offenses that violate true principle, which are extinguished by giving rise to practice to repent them. This [latter] has two kinds: (1) practicing repentance in accord with phenomena: either reciting dhāraṇīs of the Vaipulya sūtras to accord with the teaching, or paying homage with utmost exertion to the names of fifteen thousand Buddhas to accord with those sacred teachings, or diligently paying homage and repenting during the six periods of day and night, passing through many years, or reading and reciting the Mahāyāna to transform heavy [karmic retributions] into light experiences, and so forth. In this way, even without praising the Tathāgata's virtues, it also greatly extinguishes sins and engenders merit. (2) Extinction based on contemplation of principle: contemplating that all phenomena are empty and that the characteristics of offenses are unobtainable, whereby nothing is not eradicated. As a sūtra states: 'If one wishes to seek eradication, sit upright and contemplate the true mark,' and so forth. Furthermore, what is expounded below in the 'Chapter on Minor Marks' is also of this matter. By its meaning, this gate also generally extinguishes both proscriptive and inherent offenses. Question: If one upholds the true Dharma and repents past offenses, are these offenses extinguished or not extinguished? Answer: One may say they are both extinguished and not extinguished. Because of upholding the Dharma and repenting, heavy retributions are made to be experienced lightly; because heavy ones are not experienced, it is called extinguished. Yet because light ones are experienced, it is also not extinguished. Therefore, the newly translated Commentary on the Diamond Prajñā Sūtra states: 'Just as with the ten evil karmas, due to upholding the Dharma and repenting, one is not born in the evil destinies; this is called uprooting and extinguishing. Yet in the present life, experiencing light painful retributions is also said not to be lost.' Therefore, it quotes the 'Chapter on Expounding the Tathāgata' saying: 'If there is further a person who receives, upholds, and even explains this sūtra, this person in the present life may have nightmares, suffer severe illness, be driven and coerced into far travels, be reviled, whipped, or even lose his life, yet all evil karma will be completely eliminated.' The Mahāsaṃnipāta Sūtra also agrees with this statement. Third, regarding entreaty: the Dà zhìdù lùn states that entreating the Buddhas is twofold: namely, entreating them to turn the wheel of Dharma when they first achieve enlightenment, and entreating them to abide long in the world when they enter parinirvāṇa. Although one knows that the Buddhas themselves know the proper time, yet because supreme merit is engendered, one must entreat them. Furthermore, according to the Kṣitigarbha Bodhisattva Sūtra, entreating and reinforcing entreaties in the three times causes the bodhisattva to swiftly achieve true awakening. Fourth, regarding rejoicing along: according to the Dà zhìdù lùn and the Daśabhūmika-vibhāṣā, there are three positions: 1. all the inexhaustible merit already accomplished by all the Buddhas throughout the ten directions; 2. all the merit presently cultivated by bodhisattvas, śrāvakas, and others in the realms of the ten directions; 3. down to the roots of goodness of humans, gods, and ordinary worldlings. Toward the above three positions, one engenders rejoicing along with a deep mind in all of them, obtaining immeasurable roots of goodness. Fifth, dedication is also threefold: namely, toward sentient beings, toward bodhi, and toward the reality limit, as broadly analyzed above. Third is distinguishing cessation and performance: either all five are cessation, because all are free from obstacles; or all five are performance, because they generate supreme practices; or repentance ceases obstacles while the rest generate supreme goodness. Fourth is distinguishing [the removal of] remaining obstacles: paying homage to the Buddha removes the obstacle of arrogance; repentance removes the obstacle of evil karma; entreaty removes the obstacle of slandering the Dharma; rejoicing along removes the obstacle of jealousy; dedication removes the obstacle of seeking heterodox goals and also removes the obstacle of attachment to worldly existence. Fifth is distinguishing the virtues engendered: homage and repentance engender supreme merit; entreaty engenders supreme wisdom; rejoicing along pertains to both merit and wisdom; dedication turns the preceding two practices toward completion. Furthermore, due to the sustaining power of dedication, it prevents one from falling into the three realms or the two vehicles. Sixth is distinguishing the sequence: first, homage and praise to the Buddha seek the lord who extinguishes offenses and the conditions that engender merit, hence they are analyzed first. Second, relying on the Buddha's supreme condition, one is made to extinguish offenses and purify the vessel, hence repentance comes next. Third, relying on this purified vessel, one aspires to request the Dharma. Fourth, with regard to others' supreme practices, one forgets selfhood and gives rise to joy, assimilating them into one's own practice. Fifth, one turns what has been accomplished previously toward bodhi, so that the cycle is complete. Seventh is distinguishing the attainments of fruits: the fruits are of two kinds: 1. particular fruits: paying homage to the Buddha attains the fruit of honor; repentance removes obstacles and attains the complete fruit of dependent and primary [retribution]; entreaty attains the fruit of correct wisdom; rejoicing along attains the fruit of great retinue, great merit, and great wealth; dedication attains the fruit of departing from error, which means constantly encountering the Buddha's era, constantly being able to practice without regression, and so forth. 2. common fruits: all remotely attain unsurpassed bodhi. Eighth is revealing differences in terms of the teachings: in the Small Vehicle, the five practices are all real, nor are they elevated within its doctrine; in the initial teaching, they are empty, thereby constituting the five practices; in the final teaching, they are suchness, thereby constituted; in the sudden teaching, they transcend words to be the five; in the perfect teaching, the dharmadhātu is inexhaustible within, and each and every practice contains all practices, each inexhaustible, constituting the five practices. The first part, the essence of the practices, contains seven items in the text: 1. the goodness of repentance; 2. the goodness of rejoicing along; 3. from 'toward all tathāgatas' onwards, clarifying the goodness of paying homage and making offerings; 4. the goodness of entreaty; 5. the goodness of entering the Dharma, within which are the four wisdoms: first, wisdom derived from hearing; second, recollection is wisdom derived from contemplation; third, practicing as spoken is wisdom derived from cultivation; fourth, entering the inconceivable is all the roots of goodness of realized gnosis; 6. explaining anew the goodness of rejoicing along. Why is it explained? Because it subsumes much goodness. According to the Chapter on Rejoicing Along in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra: 'Question: Toward the merit of a bodhisattva when first generating the mind, up to the merit of a bodhisattva in his last lifetime before buddhahood, if one gives rise to a mind of rejoicing along, how much merit is obtained? The Buddha said: The continents of the four quarters could be weighed in pounds, and even a great trichiliocosm of realms could be weighed in pounds, yet the merit of this mind of rejoicing along cannot be weighed. Furthermore, if the realms of a great trichiliocosm were filled with ocean water, and one took a single hair, split it into a hundred parts, and took ocean water with one part droplet by droplet, the number of drops could be known; yet the merit of this mind of rejoicing along cannot be counted or known.' In the text there are three parts: first, rejoicing along with the roots of goodness of the Buddhas and bodhisattvas: because this bodhisattva rejoices along with their goodness with an augmented deep mind, he causes his mind to tally with and subsume that goodness; hence it says that having rejoiced, he abides in that goodness; second, from 'the three times' onwards, engendering rejoicing along with the roots of goodness of the sentient beings saved by all Buddhas; third, from 'the three times' onwards, a general conclusion: he rejoices along with all the roots of goodness in the causal and fruitional stages of the Buddhas of the three times. 7. From 'those tathāgatas' onwards, cultivating the remaining roots of goodness, which has four parts: 1. the goodness of protecting the Dharma; 2. the goodness of mindfulness of the Buddha; 3. the goodness of the causal stage, meaning that the bodhisattva path and Dharma are his own sphere; 4. the goodness of the fruitional stage. The above concludes the analysis of the essence of practices to be dedicated. From here down is the second part, revealing dedication toward bodhi and sentient beings. Within it, 'dedicates all of these roots of goodness' generally adduces dedication. Below, it is specifically revealed, having three parts: first, reciting the preceding roots of goodness; second, from 'such roots of goodness exhaust the past limit' onwards, properly undertaking dedication; third, from 'the mahāsattva's dedication of roots of goodness in this manner' onwards, concluding what is accomplished by the dedication. In the first part there are twelve clauses: 1. the merit obtained when first cultivating the preceding roots of goodness; 2. the roots of goodness generated when advancing in learning, all dedicated to adorning the lands, etc.; 3. when accumulating merits over a long time; 4. when deeply understanding and awakening to those roots of goodness; 5. when giving rise to celebratory joy toward those roots of goodness; 6. when those roots of goodness are fully equipped; 7. when those roots of goodness are completed; 8. when accomplishing remaining practices relying on those roots of goodness; 9. when attaining realization relying on goodness; 10. when reflecting upon and discerning that goodness; 11. when receiving and upholding it; 12. when assimilating it into one's own reality and firmly grasping, resolving, and preserving it—at all such times, roots of goodness are generated and universally dedicated. From here down is the second part, properly clarifying dedication, meaning that this bodhisattva dedicates roots of goodness to adorning the Buddha lands of the three times and causing sentient beings to be purified, which is dedication toward bodhi and sentient beings. In general discourse on adorning lands, there are three kinds of purity: 1. purity of the place; 2. purity of the sentient beings inhabiting the place; 3. purity of the dissemination of Dharma gates, also named purity of enjoyment. Now this text is complete with these three meanings: first, clarifying the bodhisattva's dedication to seek concrete adornments; second, from 'the mahāsattva further dedicates in this way' onwards, clarifying the quest for adornment by human treasures; third, from 'the mahāsattva dedicates with the expedient means of roots of goodness' onwards, clarifying the purity of enjoyment. The first part has three: first, specifically revealing the distinct adornments of the Buddha lands of the three times; second, generally subsuming them to adorn all worlds; third, revealing the scope of the lands adorned. The first of these has three: first, analyzing the adornment of past Buddha lands; second, adorning future Buddha lands; third, adorning present Buddha lands. In the first, adorning the past: 'such roots of goodness' recites what was cultivated before; 'exhausting the past limit' clarifies the vastness of time. 'All Buddha realms' shows the breadth of place. 'The arising of immeasurable practices' shows the multiplicity of causes. 'Buddha knowledge and bodhisattva awareness' shows depth in terms of persons. 'Responding to sentient beings', etc., clarifies the land's response to capacities. 'What the Tathāgatas uphold', etc., clarifies what is manifested by the Buddha's pure consciousness. 'Accomplished by pure causes'—this is the complete purity of the host. 'Samantabhadra', etc., clarifies what is arisen from vast causes, which is the complete purity of the retinue. 'If those realms have', etc., shows they are Buddha lands, because true awakening is achieved therein. Second, in adorning future lands, there are two: first, clarifying the land's adornments, which has four parts: 1. breadth of place; 2. vastness of time; 3. from 'all Buddhas' onwards, clarifying the purity of the land's causes; 4. from 'miscellaneous jewels' onwards, clarifying the adornment of the land's fruits. Second, from 'the mahāsattva' onwards, clarifying the bodhisattva's cultivation of causal practices, which has five parts: 1. understanding pure dharmas; 2. holding them without forgetting; 3. initiating practice according to the Dharma; 4. entering realization and samādhi—the above being the completeness of the cause; 5. the Buddha's light of wisdom illuminating and gathering, completing the fullness of the fruit, thereby causing the land to attain complete purity. Third, from 'as in the future' onwards, clarifying the adornment of present lands. Within it, first, it is analogous to the future; from 'various' onwards, specifically revealing the characteristics of adornment. 'Various' is the purity of manifold adornments; 'complete' is the utmost freedom from defilement; 'universal virtue' is the broadness of benefit; the seven of color, fragrance, etc., specifically reveal adornment. From 'following good spiritual friends' onwards, these are used to adorn the thirteen kinds, including all fragrances, etc. Second, from 'with such' onwards, generally subsuming the adornments of lands in the three times above to adorn his own realm, within which are three: first general, next specific, and finally concluding. In the specific part there are twenty-seven clauses; all these are distinct adornments of the lands of the Buddhas of the three times used to generally adorn his own realm. Third, from 'adorning thus in a single world' onwards, revealing the scope of what is adorned, which has two parts: first, adorning a single realm with the adornments of the three times; second, by one category of many exhausting all three times, briefly discussing nine kinds of adornments of Buddha lands. The above concludes concrete adornments. From here down is the second part, seeking the human treasures of bodhisattvas to adorn those lands, which is the purity of sentient beings inhabiting the place, hence called a pure land. In the text there are three parts: first, generally clarifying dedicating and seeking human treasures to fill them; second, from 'these all' onwards, specifically revealing the characteristics of adornment; third, from 'in a minor fraction of a single Buddha land' onwards, concluding the scope of what is adorned. In the specific part there are two: first, clarifying human virtues filling the land; next, from 'filling' onwards, showing the completion of the characteristics of adornment. In the first, analyzing the bodhisattva's virtues, there are two tiers: first, clarifying that the bodhisattva's practice and cultivation are complete; next, from 'all arising from' onwards, revealing that the bodhisattvas' virtuous functions are fully prepared. The first of these has two parts: first specific, then a general conclusion. In the specific part there are two: first, revealing the practices of superior ability in merit and wisdom; next, from 'accomplishing the extraordinary' onwards, clarifying the practices of roots of goodness and mental resolution. In the first of these, there are two parts: first, merit and wisdom accomplishing the two benefits, within which first adducing merit, wisdom, skillful ability, etc., accomplishing the benefit of others, and entering depth, etc., accomplishing the benefit of oneself; second, from 'accomplishing mindfulness of the Buddha' onwards, clarifying merit and wisdom engendering supreme virtues. Among the six recollections, the two recollections of morality and deities are omitted; this is the practice of merit; from 'sun of Dharma' onwards, clarifying the practice of wisdom. Within it, first, vast wisdom universally illuminating; next, revealing deep wisdom penetrating the profound, meaning arising from nothingness, which explains and reveals the profound mark; wisdom arises relying on principle, hence it is deep. Below, it clarifies engendering virtues, meaning that from wisdom arise the powers, fearlessnesses, and all pure virtues, hence it says 'generating', and so forth. Second, in the practices of roots of goodness and mental resolution: first, accomplishing roots of goodness, meaning that goodness that accords with true principle is called extraordinary, and because defilements are fully exhausted, it is called pure. Surpassing the inferior is called supreme, and ascending above is called augmented. Second, from 'establishing' onwards, revealing the practice of great resolution: first adducing the root of practice, namely the great bodhicitta; next, from 'purifying Māra's deeds' onwards, analyzing the superior abilities of practice in five clauses: 1. purifying Māra's deeds; 2. understanding beings' capacities; 3. illuminating the emptiness of dharmas; 4. abandoning the four inversions; 5. from 'extinguishing ignorance' onwards, concluding. 'Cultivating all goodness' concludes the preceding roots of goodness. 'Fulfilling great vows' concludes the preceding vows of bodhicitta. Second, from 'accomplishing such' onwards, the general conclusion of many virtues can be known. From here down is the second part, clarifying that the bodhisattvas' virtuous functions are fully prepared. Within it are three parts: first, 'all arising from Dharma gates' generally reveals what is accomplished by supreme virtues; below, specific explanations; next, from 'accomplishing such' onwards, the conclusion. In the specific part there are two: first, intrinsic virtues; second, from 'complying with' onwards, clarifying progressive virtues. In the first part there are three: first, clarifying the virtuous functions of roots of goodness; second, from 'attaining bodhi' onwards, clarifying the virtuous functions of great wisdom; third, from 'among bodhisattvas' onwards, clarifying the virtuous functions of samādhi. In the first part, supreme goodness is virtue, and 'constantly performing', etc., shows its function. Within the function of wisdom there are three: first is the virtuous function of luminous wisdom: first adducing the essence of wisdom, meaning that because it is without the darkness of delusion, it is luminous. 'A single body', etc., shows superior function; second, from 'accomplishing' onwards, is the virtuous function of great wisdom: first, the virtue of wisdom discerning the dharmadhātu is the function of wisdom. Third, from 'universally roaming' onwards, is the virtuous function of pure wisdom. Roaming lands with a pure mind is the purity of the essence of wisdom, meaning that because it is effortless, it is like space. Being fully capable of discerning is the breadth of marvelous function. Third, in the virtuous functions of samādhi: first, revealing the attained samādhi, meaning its essence and function are deep and vast, named inconceivable. Below, showing superior functions, there are three: 1. the function of skillfully advancing toward fruition; 2. the function of abiding in reliance and understanding the correct; 3. the function of penetrating depth without fear. The above concludes intrinsic virtues. From here down is the second part, clarifying progressing to enter the Buddha's sphere. Within it are ten clauses, divided into two: the first six are virtues of subsuming the Buddha's sphere above; second, from 'fully capable' onwards, four clauses clarify virtues of unfathomable marvelous function. Among the first six: 1. identical with the Buddha's causal goodness; 2. illuminating what the Buddha has realized; 3. upholding what the Buddha has expounded; 4. proclaiming the Buddha's perfect voice; 5. obtaining the same eloquence and linguistic phenomena as the Buddha. 6. 'Attaining the unsurpassed Buddha stage' concludes the attainment of the fruitional stage. Second, below, clarifying the four marvelous functions: 1. pervading lands without obstruction; 2. gathering dharmas without defilement; 3. broad function of mind and wisdom; 4. expounding the Dharma in accord with reality. Among these four: the first is physical karma, the next two are mental karma, and the last is verbal karma, as can be known. From 'accomplishing' onwards, concluding virtues reveals manifold adornments. 'Worlds' shows adornment by human treasures; hence the Saddharmapuṇḍarīka Sūtra says: 'The country's name is Great Jewel Adornment, because bodhisattvas are great treasures.' This clause is general adornment. Below, specifically revealing it, there are six clauses: 1. superior persons filling the lands; 2. true virtues constituting adornment; 3. abiding in accord with principle; 4. progressive virtues mutually assisting, meaning that by practicing well, one's own virtues advance; 'perfuming and cultivating' means that the virtues of the bodhisattvas mutually assist and perfume; 5. purity of virtue without defilement, meaning unmixed with ignorance and not contemplating different vehicles; 6. calming complexity and according with the Path. Below, the third part concludes the scope of what is adorned, having three parts: first, regarding a single land, a minor fraction of a place is already filled with such ten kinds of large numbers of bodhisattvas; second, analogously showing that every other minor place within that single land is fully filled with such ten kinds of large numbers of bodhisattvas; third, since there are such many layers upon layers of ten kinds of large numbers of bodhisattvas in a single land, analogously worlds of space and the dharmadhātu are likewise filled with such bodhisattvas. From here down is the third part, clarifying the adornment and purity of enjoyment, which is also the adornment and purity of the fullness of the Dharma. Within it are ten matters: 1. dedicating toward lands to make them adorned and pure, as analyzed before; 2. causing bodhisattvas to fill them, also as before; 3. causing Buddhas to appear; 4. having fruitional dharmas to be sought; 5. having great vows capable of seeking; 6. essential ways of practicing the Dharma; 7. causing the capacities to be converted to be purified; 8. causing one to see the Buddha in those realms in the future; 9. causing the Buddha to abide constantly; 10. turning the dharmacakra of the true teaching, which, because it is not an expedient teaching, is called non-retrogressing. The above concludes the proper dedication constituting adornment. Below is the third part, concluding what is accomplished by the dedication, having five clauses, as can be known.