大方廣佛華嚴經搜玄分齊通智方軌 2.88

2.88

第六隨順一切堅固善根迴向者，有五：初問、次答、後「是名」下結、四歎德用、五說偈。第二答有四：一施門中辨行體、二「菩薩善根迴向令一切眾生」下迴眾生及菩提、三「菩薩摩訶薩以此善根迴向時」下迴實際、四「菩薩以一切善根如是迴向」下結歎德用。初文有二：初舉輪王位捨，歎成行德體，有二可知。二「若施飲食」下辨行相，此文有四：一略列所施諸物名。二「作如是念」下辨修行意。三「若施飲時」下廣辨施儀則，於中或四五六不定。四者，一人、二所有事、三迴向、四結前；五者，第三增田；六者，第三增歎事德，又有成施心。四「此菩薩以如是等無量」下總結利益也。初列所施名，文有三：初列六十章門中所施財、二「心不貪著」下辨施心無染、三「若諸眾生」下辨所施田。第二意，文有二：初辨施迴向意、二「菩薩如是迴向已」下明迴所成。三廣，文雖有一百二十事，無不皆在六十門攝也。此有二意：一為順三迴向故得順堅固、二為順堅固故得三迴，此可准之。又今此所捨，並通三義：一是分段依正、二變化依正、三是變易依正，可准思攝也，地前具五生身故。四輪乘者，運度八難也。一住正國，此度三惡道、北單越及長壽天；二正士，度佛前後；三本功德，度諸根不具；四平等願，度世智辯聰。又正國輪者，真如法性土也；依正士輪者，般若正觀也；本功德輪者，施等五波羅蜜也；平等願輪者，菩薩十種無盡大願也。菩薩淨行由斯滿足。又字肆者，恣也。第四結歎中有二：初歎益、二「菩薩爾時」下慶得成益。此二文各有二：初釋、次結成究竟也。二實際，文有二：初牒前行體、二「於身口意業無縛著」下正迴實際。於此正向中有五：初約入觀智辨行成、二「菩薩如是迴向時不著內」下明所離、三「菩薩若於此法中」下辨利益、四「何以故」下釋成、五「菩薩如是見法」下結說是非。此文有九句相生，可知。前文言禪頭者，眾生有形有體名禪頭，今無此想也。四結歎中有四：初菩薩等總釋體用、二「迴向者何義」下結迴向名義、三「菩薩若能以此」下歎行迴向德、四「菩薩如是迴向已」下結益。偈有二：初長行、次偈。偈有八十二：初四十八頌行體及二種迴向、次「菩薩觀」下三十二頌實際文，後二頌結歎文。了達菩提從緣起，於法真性無所壞者，用不違體也。

Sixth, the dedication that accords with all solid roots of goodness has five parts: first, the question; next, the answer; later, under 'this is named', the conclusion; fourth, praising the virtues and functions; fifth, speaking the verses. In the second part, the answer, there are four: 1. discerning the essence of practice within the gate of giving; 2. under 'the bodhisattva dedicates the roots of goodness so that all sentient beings', dedicating to sentient beings and bodhi; 3. under 'when the bodhisattva-mahāsattva dedicates by means of these roots of goodness', dedicating to the reality-limit; 4. under 'the bodhisattva by means of all roots of goodness dedicates in this way', concluding with praise of the virtues and functions. The first passage has two parts: first, adducing renunciation in the rank of a wheel-turning king, praising the essence of the virtue of accomplishing practice, which has two parts that can be known; second, under 'if giving food and drink', discerning the characteristics of practice, where this text has four: 1. briefly listing the names of all things given; 2. under 'having such a thought', discerning the intention of cultivation; 3. under 'when giving drink', extensively discerning the etiquette and rules of giving, in which there are either four, five, or six, being indeterminate. When four: 1. the person; 2. the affairs possessed; 3. dedication; 4. concluding the preceding. When five: the third adds the field [of merit]. When six: the third adds praise of the virtues of the affairs, and there is also accomplishing the mind of giving; 4. under 'this bodhisattva by means of these immeasurable', generally concluding the benefits. In the first part, listing the names of things given, the text has three: 1. listing the wealth given within the sixty chapter gates; 2. under 'the mind is without greedy attachment', discerning that the mind of giving is undefiled; 3. under 'if all sentient beings', discerning the fields of giving. In the second part, the intention, the text has two: 1. discerning the intention of dedicating the gifts; 2. under 'after the bodhisattva has dedicated in this way', clarifying what is accomplished by the dedication. In the third part, the extensive [exposition], although there are one hundred and twenty matters, none are not subsumed under the sixty gates. This has two senses: first, because of according with the three dedications, one is able to accord with solidity; second, because of according with solidity, one attains the three dedications; this can be inferred accordingly. Furthermore, what is renounced here universally encompasses three meanings: first, the circumstantial and direct [rewards] of fragmented life; second, the circumstantial and direct [rewards] of transformation; third, the circumstantial and direct [rewards] of altered transformation; this can be inferred, pondered, and subsumed, because prior to the bhūmis one possesses five born bodies. As for the four wheels and vehicles, they ferry across the eight difficulties: 1. dwelling in a proper country, which ferries across the three evil destinies, Uttarakuru, and the long-lived heavens; 2. proper companions, which ferries across being before or after a Buddha; 3. root merits, which ferries across the sense faculties being incomplete; 4. equal vows, which ferries across worldly knowledge and clever eloquence. Furthermore, the wheel of a proper country is the land of the true-thusness dharmatā; the wheel of relying on proper companions is the correct contemplation of prajñā; the wheel of root merits is the five pāramitās such as giving; the wheel of equal vows is the bodhisattva's ten kinds of inexhaustible great vows. The bodhisattva's pure practice is thereby fulfilled. Furthermore, the character si means indulgence. In the fourth part, concluding with praise, there are two: first, praising the benefits; second, under 'at that time the bodhisattva', rejoicing in attaining the accomplished benefits. These two passages each have two: first, the explanation; next, concluding into completion. In the second, [dedication to] the reality-limit, the text has two: first, repeating the preceding essence of practice; second, under 'having no bound attachment in the actions of body, speech, and mind', directly dedicating to the reality-limit. Within this direct dedication there are five: 1. discerning the accomplishment of practice in terms of the wisdom of entering contemplation; 2. under 'when the bodhisattva dedicates in this way, not attached to the internal', clarifying what is separated from; 3. under 'if the bodhisattva within these dharmas', discerning the benefits; 4. under 'why is this', explaining the accomplishment; 5. under 'the bodhisattva seeing dharmas in this way', concluding by explaining right and wrong. This text has nine phrases generating one another, which can be known. In the preceding text, the term chantou was used: sentient beings having shape and having body is called chantou; here there is no such notion. In the fourth part, concluding with praise, there are four: 1. under 'bodhisattva', generally explaining the essence and function; 2. under 'what is the meaning of dedication', concluding the name and meaning of dedication; 3. under 'if the bodhisattva is able to by this', praising the virtue of practicing dedication; 4. under 'after the bodhisattva has dedicated in this way', concluding the benefits. As for the verses, there are two: first, the prose; next, the verses. There are eighty-two verses: the first forty-eight versify the essence of practice and the two kinds of dedication; next, under 'the bodhisattva contemplates', thirty-two verses versify the text on the reality-limit; the final two verses conclude with praise. 'Thoroughly realizing that bodhi arises from conditions, without destroying the true nature of dharmas' means that function does not violate essence.