[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) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 27.7 # 大方廣佛華嚴經疏 27.7 大方廣佛華嚴經疏 27.7 - **Language:** Classical Chinese ### [27.7](https://indike.org/pramana/in.bauddha.taisho.1735.27.7) 第二偈頌。二十四偈，分三：初二十一頌頌前位行、次二位果、後一結歎。前中二：初一頌總標釋名；後二十偈頌上廣釋，亦二：先十九頌正明迴向、後一頌成益。前中，隨相離相雙頌，文中亦二：初六頌對境所生善根迴向。於中，初二偈頌所迴善根兼迴向佛樂、後四頌迴向眾生令得佛安樂；二有十三偈頌總攝萬善迴向，分三：初四頌增長迴向、二有三偈頌積集迴向、三六偈却頌上對境善根迴向菩薩。迴文前却初四隨相、後二離相。於中，初偈達法際，二與不二相待皆寂；後偈了妄源，以想遣境、境盡想亡，非想遣想相待俱寂，寂而常照方名了想。其成益位果，結歎可知。 > Second, the verses. There are twenty-four verses, divided into three: first, twenty-one verses praise the previous stage-practices; next, two verses praise the stage-fruits; last, one verse concludes with praise. In the first part there are two: the first verse generally marks and explains the title; the following twenty verses praise the extensive explanation above, also in two parts: first, nineteen verses directly explain the dedication; second, one verse praises the accomplished benefits. In the former, both conforming to marks and detaching from marks are praised together, in two parts: the first six verses praise the dedication of roots of goodness generated in relation to objects. Therein, the first two verses praise the roots of goodness dedicated along with dedication toward the Buddha's bliss; the next four verses praise dedication toward sentient beings to cause them to attain the Buddha's peace and bliss. Second, thirteen verses praise the dedication that comprehensively subsumes the myriad goods, divided into three: the first four verses praise the dedication of increasing; second, three verses praise the dedication of accumulating; third, six verses turn back to praise the dedication of roots of goodness in relation to objects to the bodhisattvas. Turning the text forward and backward: the first four conform to marks, and the last two are detached from marks. Therein, the first verse penetrates the limit of dharmas, where the relative duality and non-duality are both quiescent; the latter verse completely understands the source of delusion: dispelling objects by thought, when objects are exhausted, thoughts perish; it is not thought dispelling thought, for both the relative aspects are quiescent, and being quiescent yet ever-illuminating is only then called completely understanding thought. Its accomplished benefits, stage-fruits, and concluding praise can be understood. > — English (machine translation) (machine translation) - [Previous: 27.6](https://indike.org/pramana/in.bauddha.taisho.1735.27.6) - [Next: 27.8](https://indike.org/pramana/in.bauddha.taisho.1735.27.8) - [Up: 27](https://indike.org/pramana/in.bauddha.taisho.1735.27) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.27.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.27.7](https://indike.org/pramana/in.bauddha.taisho.1735.27.7) · Pramāṇa