大方廣佛華嚴經搜玄分齊通智方軌 2.89

2.89

Seventh, with an impartial mind according with all sentient beings has: first, the question; next, the answer; third, the conclusion; fourth, praising the virtues and functions; fifth, the verses. In the second part, the answer, the text has four: 1. discerning the essence of practice; 2. under 'the bodhisattva, free of defilement and pure', dedicating to sentient beings and bodhi; 3. under 'the bodhisattva cultivating such roots of goodness', dedicating to the reality-limit; 4. under 'the bodhisattva practicing in this way', concluding with praise of the supreme functions. In the first part, the essence, the text has three: 1. discerning the essence of practice; 2. under 'the bodhisattva practicing such as this', discerning the functions of practice, which has two: first, leaving behind evil, and second, generating virtues; 3. under 'not seeking birth in heaven', discerning the intention of cultivation, which has two senses: first, according with the roots of goodness performed by other sentient beings, not opposing the good and causing them to advance; second, the bodhisattva's own roots of goodness being bestowed in accordance with the three grades of sentient beings' faculties; this can be pondered and inferred. In the second, [dedicating to] sentient beings and bodhi, the text has two: first, discerning cultivation; second, under 'the bodhisattva, by means of these roots of goodness', directly clarifying the dedication. In the first text there are two: first, one's own share; second, under 'cultivating impartiality', augmented cultivation. In the first text there are five: 1. discerning the conditions on which one relies, namely the roots of goodness; 2. under 'the bodhisattva further produces this thought', clarifying producing the mind in reliance on conditions, in which the division into three can be known; 3. under 'the bodhisattva in this way', revealing that the mind is endowed with virtues; 4. discerning the periods of time; 5. under 'furthermore, the bodhisattva', extensively discerning the things given. In the second, augmented giving, there are two: first, discerning the mind of giving; second, under 'the bodhisattva further produces this thought', clarifying that the mind is endowed with virtues. In the second, the direct dedication, there are two: first, the direct dedication; second, under 'such a bodhisattva', concluding that virtues are autonomous, which has two: first, one's own share; second, under 'by means of such as this', superior progress, which can be known. In [dedicating to] the reality-limit, the text has two: first, repeating the preceding benefits; second, under 'the bodhisattva such as this', directly clarifying the reality-limit. In the first text there are five: 1. leaving behind defilement; 2. clarifying what is attained; 3. clarifying being peerless; 4. comparing with the fruit, which has two: first, general, and next, specific; 5. concluding as endowed with virtues. In the second, directly dedicating to the dharmadhātu, the textual characteristics are evident and can be known. The fourth part, concluding with praise, can be known from the text. As for the verses, there are two: first, the prose; next, the verses. There are forty-two verses: the first two versify the essence; the next seventeen versify sentient beings and bodhi; the next seven versify the reality-limit; the next sixteen versify the conclusion with praise.