[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) › 29.11 # 大方廣佛華嚴經疏 29.11 大方廣佛華嚴經疏 29.11 - **Language:** Classical Chinese ### [29.11](https://indike.org/pramana/in.bauddha.taisho.1735.29.11) 五十五施內宮眷屬。初施行中二：一女麗具德、二「而於」下明施心清淨。二「菩薩爾時」下明迴向行，文分為二：初迴向意、二正顯迴向。今初，以歷事將終，文勢稍展。此一段文貫於前後，然晉經迴向二字皆在句初，則是迴向菩提意也。今經在於句末，則是迴向之意。然迴向意與迴向所為，大同小異。小異云何？謂有此意故，所以迴向；今迴向者，為成此故。又意則多通諸行，所為別約施行。言大同者，意為此故。就文又二：初正顯迴向之意，文有十句；後「佛子」下重牒前意，欲將迴向。初句總指上意，故云住如是法。「生如來家」下從後倒牒，亦有十句：一牒入佛家、二勝因即出世善，次五可知，八善巧者謂不堅易堅，九修習者是得法喜，十常攝善根為令出離。西域文勢義多如此反騰前辭。二「菩薩爾時」下正明迴向，文有十願，隨一一願具前十意。十願皆云三昧者，禪定輕安身心柔軟，猶彼女故。故善財偈云「定女常供侍」。三結、四所為，並可知。 > Fifty-five: Giving the inner palace dependents. In the initial practice of giving, there are two \[parts\]: 1. women who are beautiful and endowed with virtues; 2. from "yet toward" onward, clarifying that the mind of giving is pure. Second, from "at that time the bodhisattva" onward, clarifying the practice of pariṇāmanā, the text is divided into two: first, the intention of pariṇāmanā; second, directly manifesting pariṇāmanā. Now for the first: as traversing the matters is approaching its end, the momentum of the text expands somewhat. This single passage connects what comes before and after. However, in the Jin sūtra, the two characters for pariṇāmanā (huixiang) are both at the beginning of the sentence, which means the intention of dedicating toward bodhi. In the present sūtra, they are at the end of the sentence, which means the intention of dedication. However, the intention of pariṇāmanā and that for the sake of which one dedicates are broadly the same with minor differences. What is the minor difference? Because there is this intention, one therefore dedicates; now, dedicating is in order to accomplish this. Moreover, the intention mostly applies generally to all practices, while that for the sake of which is specific to the practice of giving. As for being broadly the same, it is because the intention is for this sake. Regarding the text, there are also two \[parts\]: first, directly manifesting the intention of pariṇāmanā, the text having ten lines; second, from "O sons of the Buddha" onward, reiterating the previous intention, desiring to carry out the dedication. The first line points generally to the intention above, hence it says "abiding in such dharmas." From "born in the family of the Tathāgatas" onward, it reiterates in reverse order from the end, also having ten lines: 1. reiterating entering the Buddha family; 2. superior causes, which are supramundane goodness; the next five can be understood; 8. skillfulness means exchanging the fragile for the firm; 9. cultivation means obtaining the joy of Dharma; 10. constantly gathering wholesome roots in order to cause transcendence. The literary style of the Western Regions often resumes previous statements in reverse like this. Second, from "at that time the bodhisattva" onward, directly clarifying pariṇāmanā, there are ten vows, each vow being endowed with the previous ten intentions. All ten vows speak of samādhi because the pliancy of dhyāna makes body and mind soft and supple, just like those women; hence Sudhana's verse says: "The maiden of absorption constantly serves and attends." The third, conclusion, and fourth, that for the sake of which, can both be understood. > — English (machine translation) (machine translation) - [Previous: 29.10](https://indike.org/pramana/in.bauddha.taisho.1735.29.10) - [Next: 29.12](https://indike.org/pramana/in.bauddha.taisho.1735.29.12) - [Up: 29](https://indike.org/pramana/in.bauddha.taisho.1735.29) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.29.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.29.11](https://indike.org/pramana/in.bauddha.taisho.1735.29.11) · Pramāṇa