[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) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 8.34 # 華嚴經探玄記 8.34 華嚴經探玄記 8.34 - **Language:** Classical Chinese ### [8.34](https://indike.org/pramana/in.bauddha.taisho.1733.8.34) 自下第二明甚深迴向中，二十句中皆兩兩合舉總為十對：一世與世法假實相對。二菩提菩薩圓分一對。三體用一對，行是體、出生死是用。梁《攝論》云「於分別依他性，不見菩薩所行行及行道。」此之謂也。四人法。五生熟，謂不調者是根熟也。六行願。七自他。八施受。九因果。十境智。此等是上廣大迴向之中諸事。雖成廣大自在之德，而於彼法無妄執取，是故皆云不虛妄取也。上來百門竟。自下第二類餘九百中，列十種章門：初一結前百門所屬、餘九次第結後九百，謂如無縛無著心所攝善根成此百門迴向，無縛無著解脫身所攝善根亦如是迴向。餘皆準此。十中，初三是三業；次二業報；次二染淨土，謂世間染是化處也；次二根藥，謂眾生是所化，法是法藥也；下一正智。此十皆是無羈自在而生善根，用成迴向具普賢德，是故皆云無縛無著解脫故也。初一置善根如是迴向，餘略令準皆合具有，應知。上來廣略總一千門大迴向竟。 > Second, concerning explaining the profound dedication below, the twenty phrases are paired up into ten pairs altogether: 1. the relative pairing of conventional and real regarding the world and worldly dharmas; 2. the pair of bodhi and the bodhisattva as complete portions; 3. the pair of essence and function, where practice is the essence and departing from birth and death is the function—this is what is meant when the Liang \[translation of the\] Mahāyānasaṃgraha says: 'In the parikalpita and paratantra natures, one does not see the practice practiced by the bodhisattva nor the path of practice'; 4. persons and dharmas; 5. immature and mature, where those who are not subdued are those whose faculties are matured; 6. practice and vows; 7. self and other; 8. giving and receiving; 9. cause and effect; 10. cognitive objects and gnosis. These correspond to the various matters in the vast dedication above. Although they accomplish vast and unimpeded virtues, one does not falsely cling to those dharmas; therefore, it is repeatedly said that 'one does not falsely grasp.' This concludes the hundred gates above. Below, second, in grouping the remaining nine hundred, ten chapter-headings are listed: the first wraps up what pertains to the preceding one hundred gates, while the remaining nine successively wrap up the subsequent nine hundred—meaning that just as the roots of good gathered by the unbound and unattached mind accomplish this hundred-gate dedication, the roots of good gathered by the unbound and unattached liberated body are likewise dedicated. The rest are all analogous to this. Among the ten, the first three are the three karmas; the next two are karma and retribution; the next two are defiled and pure lands, where the defilement of the world is the locus of transformation; the next two are faculties and medicine, where sentient beings are those to be transformed and the Dharma is the medicine of Dharma; the last one is correct gnosis. These ten all consist of generating roots of good with unhindered mastery and dedicating them to fully embody the virtues of Samantabhadra; thus all are called 'unbound and unattached liberation.' The first establishes roots of good thus dedicated, while the rest are omitted to let them serve by analogy as possessing them fully, which should be understood. The grand dedication in both detailed and abridged forms, totaling one thousand gates, is concluded above. > — English (machine translation) (machine translation) - [Previous: 8.33](https://indike.org/pramana/in.bauddha.taisho.1733.8.33) - [Next: 8.35](https://indike.org/pramana/in.bauddha.taisho.1733.8.35) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1733.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.8.34) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.8.34](https://indike.org/pramana/in.bauddha.taisho.1733.8.34) · Pramāṇa