[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經搜玄分齊通智方軌](https://indike.org/pramana/in.bauddha.taisho.1732) › 2.86 # 大方廣佛華嚴經搜玄分齊通智方軌 2.86 大方廣佛華嚴經搜玄分齊通智方軌 2.86 - **Language:** Classical Chinese ### [2.86](https://indike.org/pramana/in.bauddha.taisho.1732.2.86) 四一切處者，有五：初問、次答、三結、四歎德、五偈頌。答文分四：初辨體、二「如是莊嚴」下迴向菩提及眾生、三「菩薩如是善根迴向了無所」下迴向實際、四「菩薩如是善根迴向」下結歎德用。初體中分二：初明行體，有四：一法、二喻、三合、四辨所成。此有三句，法喻合喻如諸天者，第一義天。餘相可知也。此有二意：一為順一切故得迴三、二為順三故得至一切處也。二「菩薩復作是念」下廣明行相，此文有二：初明所依方土及佛、二「菩薩於諸如來」下廣明行相。此中有二：初對境興心，即為二也。前對境明心，次辨心德。二「復作是念」下對境成行，則復為二耳。「如是莊嚴」下迴眾生，文有二：初開理事二門立宗；二「令一切等」下別辨得成至一切處所以，有法、喻、合，三文可知。三實際，文有三：初牒前行體及二迴向、次「了無所有」下正迴向、三「如是菩薩樂觀」下結迴成益。正實際，有二：初約入觀智、次「如是菩薩圓滿」下出觀智辯也。一切法眾因緣地者，依因緣解證一切法故。四總結歎中，初結行體，「得佛自在」下結菩提；次「教化眾生」結眾生；次「菩薩如是」下結實際。偈文有二：初長行、次頌。偈文二十二，初八頌行體、次六頌菩提及眾生、次六頌實際、次二頌結歎文。 > Regarding the fourth, \[reaching\] all places, there are five \[parts\]: first, the question; second, the answer; third, the conclusion; fourth, the praise of virtues; and fifth, the verses. The text of the answer is divided into four \[parts\]: first, defining the nature; second, from "such adornment" onward, dedication to bodhi and sentient beings; third, from "the bodhisattva dedicates such roots of goodness without perceiving anything" onward, dedication to the actual limit; and fourth, from "the bodhisattva dedicates such roots of goodness" onward, concluding with praise of the virtuous functions. First, within the nature, there are two divisions: First, clarifying the nature of practice, which has four \[aspects\]: (1) phenomenon, (2) metaphor, (3) application, and (4) discernment of what is accomplished. This consists of three clauses: phenomenon, metaphor, and application. The metaphor "like the gods" refers to the Heaven of the Ultimate Truth. The remaining aspects can be understood. This has two meanings: first, because it accords with all, one can perform the three dedications; second, because it accords with the three, one can reach all places. Second, from "the bodhisattva further reflects" onward, explaining the aspects of practice in detail; this text has two \[parts\]: first, clarifying the directions, lands, and buddhas upon which it relies; second, from "the bodhisattva, toward all tathāgatas" onward, explaining the aspects of practice in detail. Within this there are two \[aspects\]: first, giving rise to the mind toward the objective realm, which again forms two parts: first clarifying the mind toward the objective realm, and next discerning the virtues of the mind. Second, from "further reflecting" onward, accomplishing practice toward the objective realm, which again forms two parts. From "such adornment" onward, dedication to sentient beings has two \[parts\]: first, establishing the thesis by opening the two gates of principle (li) and phenomena (shi); second, from "causing all, equally" onward, distinguishing the reasons for being able to reach all places, which has phenomenon, metaphor, and application—the three texts can be understood. Third, \[dedication to\] the actual limit has three \[parts\]: first, reiterating the preceding nature of practice and the two dedications; second, from "without perceiving anything" onward, the direct dedication; and third, from "such a bodhisattva delights in contemplating" onward, concluding the dedication and its accomplished benefits. Direct dedication to the actual limit has two \[aspects\]: first, in terms of the wisdom entering contemplation; second, from "as such a bodhisattva fulfills" onward, explaining the wisdom emerging from contemplation. The "stage of the assembly of causes and conditions of all phenomena" means realizing and witnessing all phenomena based on the understanding of causes and conditions. Fourth, in the overall conclusion with praise: first, concluding the nature of practice; from "attaining the buddhas' mastery" onward, concluding bodhi; next, "transforming sentient beings" concludes sentient beings; next, from "such a bodhisattva" onward, concluding the actual limit. The verses have two \[parts\]: first, the prose; second, the verses. The verse text has twenty-two \[gāthās\]: the first eight verses praise the nature of practice; the next six verses praise bodhi and sentient beings; the next six verses praise the actual limit; and the next two verses conclude with praise. > — English (machine translation) (machine translation) - [Previous: 2.85](https://indike.org/pramana/in.bauddha.taisho.1732.2.85) - [Next: 2.87](https://indike.org/pramana/in.bauddha.taisho.1732.2.87) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1732.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.2.86) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.2.86](https://indike.org/pramana/in.bauddha.taisho.1732.2.86) · Pramāṇa