[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) › 27.9 # 大方廣佛華嚴經疏 27.9 大方廣佛華嚴經疏 27.9 - **Language:** Classical Chinese ### [27.9](https://indike.org/pramana/in.bauddha.taisho.1735.27.9) 第二依徵廣釋中三：初迴向眾生菩提、二迴向實際、三結歎成益。前中二：初略明、後廣顯。前中三，謂法、喻、合。法中謂以願力及善根力，此二相資故能遍至。次「譬如」下喻況中，實際者，即一切法真實之際，故無不在。一切物者，謂凡是有形故。晉經中名一切有。餘並可知。此與如相及法界迴向有差別者，此據善根迴向，成供具至一切處；第八約善根迴向，同如體相業用；第十約所迴向行廣多無量，故無濫也。第三「願此善」下以法合中，先總、後「過去」下別明。於中二：先舉三世合所至處。能事已畢過云願滿，修因已圓未云具足。現成正化，故云國土道場。後「願以信」下明能至供。於中，先成供因。因有三種：一以勝解則隨心轉變、二以大智了無障礙、三以善根迴向稱願而成。「以如諸」下辨所成供，可知。 > Second, within the broad explanation following the inquiry, there are three parts: (1) dedicating toward the bodhi of sentient beings, (2) dedicating toward the limit of reality (bhūta-koṭi), and (3) concluding with praise of the accomplished benefits. The first has two: first briefly explaining, and later extensively showing. The former has three: the doctrine, the simile, and the application. In the doctrine, it refers to the power of vows and the power of roots of goodness; because these two mutually assist, they are able to reach everywhere. Next, in the illustration from "Just as..." onward, the "limit of reality" is the true limit of all phenomena, and therefore there is nowhere it is not present. "All things" refers to all that have physical form. In the Jin translation of the sūtra it is called "all existents." The rest can be understood. The difference between this and the dedicating to the marks of suchness and to the dharmadhātu is that this \[station\] is based on the dedication of roots of goodness that transform into articles of offering reaching everywhere; the eighth is based on the dedication of roots of goodness being identical with the essence, marks, activity, and function of suchness; the tenth is based on the vast, manifold, and immeasurable practices that are dedicated; therefore there is no conflation. Third, in the application of the doctrine from "May these wholesome..." onward, first general, and then from "past" onward particular explanations. In this there are two: first adducing the three times to apply to the places reached. When the capable tasks are already completed, it is called "vows fulfilled" for the past; when the cultivated causes are already perfected, it is called "complete" for the future. In the present, proper transformation is realized, hence it says "lands and bodhimaṇḍas." Later, from "May through faith..." onward, it explains the capable offerings that reach. Therein, it first accomplishes the causes of offering. The causes are of three kinds: (1) through resolute faith, it transforms according to the mind; (2) through great wisdom, one understands without obstruction; (3) through dedicating roots of goodness, it is fulfilled in accord with the vows. From "Taking such as all..." onward, it distinguishes the offerings accomplished, which can be understood. > — English (machine translation) (machine translation) - [Previous: 27.8](https://indike.org/pramana/in.bauddha.taisho.1735.27.8) - [Next: 27.10](https://indike.org/pramana/in.bauddha.taisho.1735.27.10) - [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.27.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.27.9](https://indike.org/pramana/in.bauddha.taisho.1735.27.9) · Pramāṇa