[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) › 28.6 # 大方廣佛華嚴經疏 28.6 大方廣佛華嚴經疏 28.6 - **Language:** Classical Chinese ### [28.6](https://indike.org/pramana/in.bauddha.taisho.1735.28.6) 第二依身起行中三：一明隨相迴向、二明離相迴向、三釋迴向名。初即迴向菩提及向眾生、次即迴向實際、後段通二。又初是廣大迴向、次甚深迴向、後兼深廣。今隨相中分三：初總相標列善根迴向、二「佛子菩薩摩訶薩隨所施」下依標廣顯善根迴向、三「佛子菩薩摩訶薩隨諸眾生」下總結多門善根迴向。今初亦三：一列所施物。二「其中」下辨所施田、三「佛子」下顯行所依心。今初，初句總、「或施」下別。別中，若望下迴向，應為六十；若直就文數，都八十事。初從飲食至床座。為一十，以床座但通是一床，下文別施座故。次房舍至蓋為二十。傘至頂髻為三十，以王位為重，為明外財施竟故，結云乃至王位；下文自有王位，後迴向中此次後無故。次眼至足為四十，血至腸為五十，厚皮至救損他形為六十，示佛興至邑為七十，從聚落至終為八十。救獄囚中雖有妻等四事，但為一救囚之行耳。於中，前二十七事是外財施。次救獄囚，一兼於內、外代囚命。下二十九事唯明內財。下諸門中或兼內外、或但是外，可以意得。又前二十七施無樂者是為慈行，救囚代命等為大悲行，餘或通二行；若通相辨皆兼二行。又代命救殘害男形，是無畏施。斷殺有二：若望所殺，是無畏施；若望能殺，令持五戒是為法施。告示佛興即是法施，財施可知。又此等既並是法門，俱通三施。二所施田中，等皆施與者，不揀賢愚等故。悉令滿足者，隨所求故。三顯能施迴向之心者，望前是能施之心，故云如是施時發善攝心；望後是能迴向心，故云發善攝心。悉以迴向，故下諸門迴向之內皆以此心貫之。文中二：先總明、後「所謂」下別顯。於中所攝有五，總收上來能施所施及以施物。言善攝者，釋隨順義。謂此菩薩若行於施迴向之時，於自他五蘊等心無住著、不令馳散，故云善攝。如此則與實際相應，便能隨順堅固善根。謂捨住著故隨順施善，無異求故隨順戒善，忍深理故隨順忍善，離色相故隨順進善，不馳散故隨順定善，了無生故隨順慧善。如是乃至一切由順實際，任運順於一切稱性之善。 > Second, in giving rise to practice relying on the body, there are three parts: 1. explaining dedication according with characteristics; 2. explaining dedication free from characteristics; 3. explaining the name of dedication. The first is dedication toward bodhi and toward sentient beings; the next is dedication toward the reality-limit; the final section applies to both. Furthermore, the first is broad and great dedication, the next is extremely profound dedication, and the last combines the profound and the broad. In the dedication according with characteristics, there are three parts: first, generally listing the dedication of roots of goodness; second, from 'Disciple of the Buddha, the bodhisattva mahāsattva, according to what is given' downward, extensively displaying the dedication of roots of goodness based on the list; third, from 'Disciple of the Buddha, the bodhisattva mahāsattva, according to all sentient beings' downward, generally concluding the many gates of dedication of roots of goodness. In the first of these, there are also three parts: 1. listing the items given; 2. from 'wherein' downward, distinguishing the fields of giving; 3. from 'Disciple of the Buddha' downward, revealing the mind on which the practice relies. In the first of these, the first clause is general, and from 'or giving' downward is specific. Within the specifics, if counted toward the dedication below, there should be sixty items; if counted directly from the text, there are eighty items in all. First, from food and drink to couches and seats makes ten items, taking couches and seats together as one, because the text below gives seats separately. Next, from houses to parasols makes twenty. From umbrellas to topknots makes thirty; taking the royal throne as grave, to clarify that the giving of external wealth is concluded, it concludes by saying 'up to the royal throne'; the text below itself has the royal throne, while in the subsequent dedications there are none after this. Next, from eyes to feet makes forty; from blood to intestines makes fifty; from thick skin to rescuing another's injured body makes sixty; from showing the appearance of a Buddha to cities makes seventy; from villages to the end makes eighty. Although in rescuing prison inmates there are four items such as wives and so forth, it is merely a single practice of rescuing prisoners. Within these, the first twenty-seven items are the giving of external wealth. Next, rescuing prison inmates combines internal and external, substituting one's own life for the prisoner's. The twenty-nine items below exclusively explain internal wealth. In the various gates below, they either combine internal and external or are solely external, which can be understood from the sense. Furthermore, the first twenty-seven givings to those without joy constitute practices of loving-kindness; rescuing prisoners, substituting life, and so forth are practices of great compassion; the rest may apply to both practices; if determined generally, all combine both practices. Again, substituting life and rescuing injured male forms is the giving of fearlessness. Ceasing killing has two aspects: with respect to what is killed, it is the giving of fearlessness; with respect to the killer, causing them to maintain the five precepts is the giving of Dharma. Proclaiming the appearance of a Buddha is the giving of Dharma; the giving of wealth is obvious. Furthermore, since these are all Dharma gates, they all share in the three forms of giving. In the second part, on the fields of giving, 'giving equally to all' means not discriminating between the worthy and the foolish, and so on. 'Causing all to be fully satisfied' is according to what they seek. Third, in revealing the mind capable of giving and dedicating: looking backward it is the mind capable of giving, hence it says 'when giving in this way, he generates a mind of good gathering'; looking forward it is the mind capable of dedication, hence it says 'he generates a mind of good gathering.' All are dedicated, so within the various gates of dedication below, all are pervaded by this mind. Within the text there are two parts: first, a general explanation; next, from 'that is to say' downward, a specific display. What is gathered therein comprises five, comprehensively gathering the aforementioned giver, recipient, and given objects. Saying 'good gathering' explains the meaning of 'following.' That is to say, when this bodhisattva practices giving and dedication, his mind does not dwell on or attach to the five aggregates of self and other, and he does not let it scatter; hence it is called 'good gathering.' In this way, it corresponds with the reality-limit, and he is then able to follow firm roots of goodness. That is, by abandoning attachment, he follows the goodness of giving; by having no divergent seeking, he follows the goodness of morality; by being patient with profound principle, he follows the goodness of patience; by being free from form and characteristics, he follows the goodness of vigor; by not scattering, he follows the goodness of concentration; by understanding non-arising, he follows the goodness of wisdom. In this way, through following the reality-limit in everything, he spontaneously follows all goodness that accords with nature. > — English (machine translation) (machine translation) - [Previous: 28.5](https://indike.org/pramana/in.bauddha.taisho.1735.28.5) - [Next: 28.7](https://indike.org/pramana/in.bauddha.taisho.1735.28.7) - [Up: 28](https://indike.org/pramana/in.bauddha.taisho.1735.28) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.28.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.28.6](https://indike.org/pramana/in.bauddha.taisho.1735.28.6) · Pramāṇa