[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) › 2.90 # 大方廣佛華嚴經搜玄分齊通智方軌 2.90 大方廣佛華嚴經搜玄分齊通智方軌 2.90 - **Language:** Classical Chinese ### [2.90](https://indike.org/pramana/in.bauddha.taisho.1732.2.90) 八如相者，有五：初問、次答、三結、四辨利益、五偈頌。第二答中有四：初行體、二「菩薩以此」下迴向眾生及菩提、三「菩薩善根如是」下迴實際、四「菩薩如是迴向時」下結歎勝用。初體，文有三：初集善根體。二「菩薩如是」下攝助成正行，亦可攝因助果也。此中有二：初攝次辨觀相、二「菩薩以如是等」下成三業大用自在也。此大用內有二：初明心所趣，即略也。三業即為三也，初一句身、次一句口、次下並意耳。二「一佛世界」下結略顯廣也。此有二意：一此善根是如家相故迴三處、二以相等體無礙故迴向三也。二迴眾生及菩提，文有五：初總明迴向；二「菩薩如是迴向修」下辨行廣究竟；三「復次菩薩」下對事辨成行儀，此有二可知；四「菩薩善根如是」下辨修意也；五「如是菩薩長養」下迴向功力所成。三實際文。此中迴與上下何異者？諸迴攝相從體，此中攝相從相，此可思准之。文有三：初明迴向體用、二「善解迴向」下成勝用所以、三「如如」下約法廣辨。初門有三：初辨體、二「順如來道」下明用、三「觀察寂滅」下結前二。第二勝用所以中，初舉意、次「如是菩薩」下釋、三「如法門」下約法辨成。第三廣辨中有一百句文。初一句所軌則，下諸句依迴耳。又廣辨文中三種言說：初取無著、第二取施設法、第三正取言說教事。文中三種時者，初唯揀法取時、二揀時論法、三時法雙論耳。此等依文次第捨之，即知所由。過去非同者，非同一滅也。未來非故者，非現後故也。現在非異者，非異前後二世及自同類法也。此亦反外人見，思之可知。四結歎中，初三句結歎迴眾生及菩提、次「等觀諸佛無有二」下結歎實際德用。第四成益，文分二：初辨德、二結可知。第五重頌，有二：初長行、次偈頌。偈有二十九：初二頌行體、次四頌生及菩提、次九頌實際、次十四頌結歎利用。 > Eighth, \[the dedication of\] the characteristic of suchness has five parts: first, the question; next, the answer; third, the conclusion; fourth, discerning the benefits; fifth, the verses. In the second part, the answer, there are four: 1. the essence of practice; 2. under 'the bodhisattva by means of this', dedicating to sentient beings and bodhi; 3. under 'the bodhisattva's roots of goodness being thus', dedicating to the reality-limit; 4. under 'when the bodhisattva dedicates in this way', concluding with praise of the supreme functions. In the first part, the essence, the text has three: 1. accumulating the essence of the roots of goodness; 2. under 'the bodhisattva in this way', subsuming auxiliaries to accomplish correct practice, which may also be subsuming causes to assist the fruit. Within this there are two: first, subsuming, and next, discerning the characteristics of contemplation; second, under 'the bodhisattva by means of such as this', accomplishing the autonomous great functions of the three karmas. Within these great functions there are two: first, clarifying what the mind inclines toward, which is brief. The three karmas are divided into three: the first single phrase is body; the next single phrase is speech; below that are all mind. Second, under 'one buddha-world', concluding the brief to reveal the extensive. This has two senses: first, because these roots of goodness are the characteristics of the lineage of suchness, one dedicates to the three places; second, because characteristics and essence are unobstructed, one dedicates to the three. In the second, dedicating to sentient beings and bodhi, the text has five: 1. generally clarifying dedication; 2. under 'the bodhisattva dedicating and cultivating in this way', discerning that practice is vast and ultimate; 3. under 'furthermore, the bodhisattva', discerning the accomplished etiquette of practice with respect to affairs, which has two parts that can be known; 4. under 'the bodhisattva's roots of goodness being thus', discerning the intention of cultivation; 5. under 'such a bodhisattva nourishing', what is accomplished by the power of dedication. Third is the text on the reality-limit. How does the dedication here differ from those above and below? The various dedications subsume characteristics into essence, whereas here one subsumes characteristics into characteristics; this can be pondered and inferred. The text has three: 1. clarifying the essence and function of dedication; 2. under 'skillfully understanding dedication', the reason for accomplishing supreme functions; 3. under 'as suchness', extensively discerning in terms of dharmas. In the first gate there are three: 1. discerning the essence; 2. under 'according with the Tathāgata's path', clarifying the function; 3. under 'contemplating quiescent cessation', concluding the preceding two. In the second, the reason for accomplishing supreme functions, first the intention is adduced; next, under 'such a bodhisattva', it is explained; third, under 'like the dharma-gate', accomplishment is discerned in terms of dharmas. In the third, the extensive discernment, there is a text of one hundred phrases. The first phrase is that which provides the rule, and the phrases below dedicate in accordance with it. Furthermore, within the text of extensive discernment there are three kinds of expression: first, taking non-attachment; second, taking conventional dharmas; third, directly taking matters of verbal teaching. In the text, the three kinds of time are: first, selecting only dharmas and taking time; second, selecting time and discussing dharmas; third, discussing both time and dharmas together. Relinquishing these in sequence according to the text, one immediately knows the reason. 'The past is not the same' means not being the same single cessation. 'The future is not old' means not being old because of the present and subsequent. 'The present is not different' means not being different from the two times before and after, nor from dharmas of its own kind. This also opposes the views of non-Buddhists; pondering it, this can be known. In the fourth part, concluding with praise, the first three phrases conclude with praise of dedicating to sentient beings and bodhi; next, under 'contemplating all buddhas equally without duality', concludes with praise of the virtues and functions of the reality-limit. In the fourth part, accomplishing benefits, the text divides into two: first, discerning virtues; second, the conclusion, which can be known. In the fifth part, the repeated verses, there are two: first, the prose; next, the verses. There are twenty-nine verses: the first two versify the essence of practice; the next four versify sentient beings and bodhi; the next nine versify the reality-limit; the next fourteen versify the conclusion praising the beneficial functions. > — English (machine translation) (machine translation) - [Previous: 2.89](https://indike.org/pramana/in.bauddha.taisho.1732.2.89) - [Next: 2.91](https://indike.org/pramana/in.bauddha.taisho.1732.2.91) - [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.2.90) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.2.90](https://indike.org/pramana/in.bauddha.taisho.1732.2.90) · Pramāṇa