華嚴經探玄記 7.38

7.38

二顯相中二：先舉數顯勝，謂三世同說，顯法要勝。二列名顯勝，先列名、後引三世同說顯勝也。列名者，十迴向義略作五門：一釋名、二義相、三體性、四定位、五行法差別。初釋名者，先釋總名。一周圓數依則說十，迴向是義，即帶數釋。然迴向有三：初約理者，捨相曰迴、入理名向。二約利生者，得理不證曰迴、大悲隨有救生名向。三約菩提者，所修善根不願三有二乘名迴、正趣無上菩提曰向。二別名者，菩薩善根濟諸眾生煩惱業苦名救、令住菩提名護。雖成救護，然於眾生照性平等，故名離相。又救是大悲、離是大智。又初是廣大等心、後是不顛倒心。迴向是行，謂以善根迴向，成如此救生離相之行，故名迴向，從所向立名。二於三寶得不壞信，以此善根而成迴向，此約能迴行體為名。三學三世佛所作迴向，名等諸佛。從所學立名，通能所迴。四菩薩令善根至一切處，而亦迴向於一切處，通能所立名。五以自所成無盡功德之藏而成迴向，從能迴向行為名。六施絕三輪名順平等，此亦是能迴之行。又名堅固善根者，捨三不堅順成三堅故名也。七以善根等以順益眾生，能所立名。八善根合如以成迴向，所依為名。九不為相縛、不於見著，作用自在故名解脫，如不思解脫等，亦能所合目。十稱性起用，謂以法界善根迴向法界，當法立名。

Second, in revealing the characteristics there are two parts: first, citing the number to reveal superiority, meaning the three times speak it identically, revealing the importance and superiority of the Dharma. Second, listing the names to reveal superiority: first listing the names, and then citing the identical exposition of the three times to reveal superiority. Regarding listing the names, the meaning of the ten dedications is briefly addressed in five sections: 1. Explaining the names; 2. Characteristics of the meaning; 3. Essential nature; 4. Determination of stages; 5. Distinctions in practical methods. First, explaining the names: first, explaining the general name. Relying on the guideline of a complete number, ten are spoken; dedication is the meaning, which is an explanation incorporating number. Now, dedication has three aspects: First, in terms of principle: relinquishing marks is called "turning back" (hui), and entering principle is called "directing toward" (xiang). Second, in terms of benefiting sentient beings: attaining principle without actualizing it is called "turning back," and following existence with great compassion to rescue sentient beings is called "directing toward." Third, in terms of bodhi: not wishing for the three existences or the two vehicles with the cultivated roots of goodness is called "turning back," and heading correctly toward unexcelled bodhi is called "directing toward." Second, regarding the specific names: when a bodhisattva's roots of goodness relieve all sentient beings' afflictions, karma, and suffering, it is called "saving"; causing them to abide in bodhi is called "protecting." Although accomplishing saving and protecting, yet regarding sentient beings one illuminates their nature as equal, hence it is called "free from marks." Moreover, saving is great compassion, and freedom is great wisdom. Again, the first is the vast mind, etc., and the latter is the non-deluded mind. Dedication is practice, meaning that by dedicating roots of goodness, one accomplishes such practice of rescuing beings and being free from marks; hence it is called dedication, establishing the name from what is directed toward. Second, attaining indestructible faith in the Triratna and making dedication with these roots of goodness: this establishes the name in terms of the practice-essence of that which can dedicate. Third, learning the dedication performed by the buddhas of the three times is called "equal to all buddhas." It establishes the name from what is learned, applying to both that which dedicates and that which is dedicated. Fourth, the bodhisattva causing roots of goodness to reach all places, and also dedicating them to all places, establishes the name applying to both that which dedicates and that which is dedicated. Fifth, making dedication with one's own accomplished treasury of inexhaustible merit establishes the name from the practice that can dedicate. Sixth, giving that cuts off the three wheels is called "conforming to equality"; this too is the practice that can dedicate. It is also called "firm roots of goodness," because by relinquishing the three non-firms one conforms to and accomplishes the three firms, hence the name. Seventh, using roots of goodness equally to conform to and benefit sentient beings establishes the name from both that which dedicates and that which is dedicated. Eighth, roots of goodness tallying with suchness to accomplish dedication establishes the name from what is relied upon. Ninth, not bound by marks, not attached to views, functioning with ease, hence called "liberation," as in inconceivable liberation, etc.; this also combines the names of that which dedicates and that which is dedicated. Tenth, giving rise to function matching the nature, meaning dedicating roots of goodness of the dharmadhātu to the dharmadhātu, establishing the name corresponding to the dharma itself.