[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) › 30.29 # 大方廣佛華嚴經疏 30.29 大方廣佛華嚴經疏 30.29 - **Language:** Classical Chinese ### [30.29](https://indike.org/pramana/in.bauddha.taisho.1735.30.29) 第十等法界無量迴向。於長行中，先位行、後位果。前中亦三：初牒名徵起、次依徵廣釋、後依釋結名。今初，謂稱法界起大用故。然等者，入義，故本分中名入法界。法界無量，即是所入。何法能入？略有其四：一所迴行法，謂法施之行，稱法界施故。二所行行體，廣大無邊故。三能迴之智。四所向之德，謂以稱法界之大智，迴等法界之善根，向同法界之大用，成法界之行體。此則位滿至極，故標法界之名，當法受稱。等何法界？此通四義：一等理法界，故經云「如法界一性，如法界自性清淨，善根迴向亦復如是。」其文非一。二等事法界，經云「欲見等法界無量諸佛、調伏等法界無量眾生，或願起等法界無量行、或願成等法界無量德、或願得等法界無量果。」皆即理之事也。三等理事無礙法界，經云「願一切眾生作修行無相道法師，以諸妙相而自莊嚴，則相無相無礙。」皆其類也。四等事事無礙法界，故經云「一佛剎中現一切佛剎」等。然其四事全等四種法界，融而無二，故此能等即是所等，非有二物而可依之，故上稱入入無所入。《本業》但云法界無等入言，即斯意也。彼釋云：覺一切法第一義諦中道無相，一切法皆一相照故。第一中道即是所入，皆一相照即是能入，此二無二即是法界，故不可但以事法界為名。言無量者，亦有二義：一無分量，即理法界；二無數量，即事法界。前迴向明依體起用，此明體用無礙圓極自在，即以法施及諸相應普賢自在大善巧德為其位體。 > Tenth, the dedication equal to the boundless dharmadhātu. In the prose, first is the practice of the station, and next is the fruit of the station. The first part also has three: first, repeating the name and raising the inquiry; next, explaining broadly according to the inquiry; finally, concluding the name according to the explanation. Now, the first: this means giving rise to great function in accord with the dharmadhātu. However, "equal to" has the meaning of "entering," and therefore in its own part it is called "entering the dharmadhātu." The boundless dharmadhātu is precisely that which is entered. What phenomena are capable of entering? In brief there are four: first, the practice that is dedicated, which is the practice of dharma-dāna, because it bestows in accord with the dharmadhātu; second, the essence of the practice performed, because it is vast and boundless; third, the wisdom capable of dedicating; fourth, the virtue to which it is dedicated. That is to say, with the great wisdom that accords with the dharmadhātu, one dedicates the kuśala-mūla that equal the dharmadhātu toward the great functioning that is identical with the dharmadhātu, accomplishing the essence of the practice of the dharmadhātu. This is the ultimate fulfillment of the station, and thus it takes the name of dharmadhātu, receiving its appellation according to the phenomena. To which dharmadhātu is it equal? This encompasses four meanings: first, equal to the dharmadhātu of noumenon, so the sūtra says: "Just as the dharmadhātu is of one single nature, just as the dharmadhātu is pure by its own nature, so too is the pariṇāmanā of kuśala-mūla"; such passages are not singular. Second, equal to the dharmadhātu of phenomena, as the sūtra says: "Wishing to see boundless Buddhas equal to the dharmadhātu, to tame boundless sentient beings equal to the dharmadhātu, or wishing to give rise to boundless practices equal to the dharmadhātu, or wishing to accomplish boundless virtues equal to the dharmadhātu, or wishing to attain boundless fruits equal to the dharmadhātu"; all these are phenomena that are identical with noumenon. Third, equal to the dharmadhātu of the non-obstruction between noumenon and phenomena, as the sūtra says: "May all sentient beings become dharmabhāṇakas who practice the signless path, and adorn themselves with all wondrous marks, so that marks and signlessness are unobstructed"; all belong to this category. Fourth, equal to the dharmadhātu of the non-obstruction among phenomena, so the sūtra says: "Manifesting all Buddha-lands in a single Buddha-land," and so on. However, these four phenomena are entirely equal to the four kinds of dharmadhātu, fused without duality; thus this which is capable of equaling is precisely that which is equaled, and it is not that there are two things to rely upon; hence above it is said that in entering, there is nothing entered. When the Benye jing merely says that the dharmadhātu has no entering that is equal, it refers precisely to this meaning. Its commentary says: "Awakening to the middle way of signlessness in the paramārtha-satya of all phenomena, because all phenomena shine with a single mark." The foremost middle way is precisely that which is entered; that they all shine with a single mark is precisely that which is capable of entering; these two are non-dual, which is precisely the dharmadhātu, and thus it cannot be designated solely by the dharmadhātu of phenomena. Saying "boundless" also has two meanings: first, having no measure or fraction, which is the dharmadhātu of noumenon; second, having no quantity or number, which is the dharmadhātu of phenomena. The preceding dedication explained giving rise to function based on the essence; this one explains the non-obstruction of essence and function, perfectly consummate and sovereign, taking dharma-dāna and all the associated sovereign, great, skillful virtues of Samantabhadra as the essence of its station. > — English (machine translation) (machine translation) - [Previous: 30.28](https://indike.org/pramana/in.bauddha.taisho.1735.30.28) - [Next: 30.30](https://indike.org/pramana/in.bauddha.taisho.1735.30.30) - [Up: 30](https://indike.org/pramana/in.bauddha.taisho.1735.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.30.29) — English, machine translation ## Linked texts (2) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.8.39) — Classical Chinese - [菩薩瓔珞本業經](https://indike.org/pramana/in.bauddha.taisho.1485.2.25) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.30.29](https://indike.org/pramana/in.bauddha.taisho.1735.30.29) · Pramāṇa