華嚴經探玄記 7.39

7.39

第二顯義相者，有二：先別、後通。別中，前七隨事行、後三稱理行。前中，初一悲智不住明行本；次四明行相，於中初一起行心堅、二約佛辨廣、三約法顯遍、四約德顯多；下二明行成，一智行成、二悲行成。後三中，一正與理合顯體深廣、二明依體起無方大用、三顯體用無礙圓明自在。二通論，一一中皆有三種迴向，謂以善根迴向眾生、迴向菩提、迴向實際。此各二義，故成迴向。且眾生二者，一由菩薩善根必依眾生成，是眾生之分，是故法爾還向眾生；二汎既是菩薩，必為度生，是救生具，故理須向彼，不爾，即同二乘自度，非是菩薩。二菩提二者，一菩薩善根依大菩提成，從彼流故、是彼分故，法爾歸彼。二汎是菩薩意，其必至求無上菩提，是故家法向大菩提。三實際二者，一菩薩善根緣成無性，依真而成，從彼流故，是真之物法爾向彼。二汎是菩薩，必為證真背無明故、照二空故。問：何故須此三迴向耶？答：此三有多義，略論十種：一約菩提心有三心故，《起信論》云「菩提心有三：一直心，正念真如法故；二深心，樂修一切諸善行故；三大悲心，救拔一切眾生苦故。」二約成菩薩三聚戒故，謂律儀離過，向實際也；攝善廣修，向菩提也；攝生大悲，向眾生也。是故《法集經》云「若菩薩捨於三聚迴向之心，菩薩不應共住。」三約成二行，實際向護煩惱行，餘二護二乘行。四成二利行，向實自利、向眾生利他、向菩提通二利。又釋：菩提自利、眾生利他、實際俱非。五為成三德三身，由因位三行果成三德，向實際成斷德、向菩提成智德、向眾生成恩德，三身如次可知。六約成悲智，智中照理顯事分二，故有三也。七唯約悲，謂何故向菩提？為眾生故。何故為生？以彼即真而不知故。八約智，謂見眾生染相盡故，即是實際染相不壞，是故為生授以佛智，故向菩提。九約無礙，謂菩提智證同理性，眾生染相即真無異，是故向一即向三也。十約圓明，謂三法圓融各攝法界具德自在，一切法門相即相入無礙思之。

Second, revealing the characteristics of the meaning has two parts: first, specific; second, general. Within the specific, the first seven are practices following phenomena, and the last three are practices matching principle. Among the former, the first one explains the basis of practice through compassion and wisdom non-abiding; the next four explain the characteristics of practice, wherein the first explains the firmness of the mind giving rise to practice, the second analyzes vastness in terms of the Buddha, the third reveals pervasiveness in terms of Dharma, and the fourth reveals multiplicity in terms of merits; the lower two clarify the completion of practice: first, the completion of wisdom practice; second, the completion of compassion practice. Among the latter three: first, directly uniting with principle reveals the profundity and vastness of the essence; second, clarifying the arising of boundless great function relying on the essence; third, revealing the unimpeded, perfect, luminous ease of essence and function. Second, discussing generally: within each and every one there are three kinds of dedication, namely, dedicating roots of goodness toward sentient beings, toward bodhi, and toward the limit of reality (bhūtakoṭi). Each has two meanings, thereby constituting dedication. Regarding the two for sentient beings: first, because a bodhisattva's roots of goodness must be accomplished by relying on sentient beings and are the share of sentient beings, they are thus by dharmatā turned back toward sentient beings; second, broadly speaking, since one is a bodhisattva, one must deliver sentient beings, and these are tools for saving sentient beings, so in principle they must be directed toward them; otherwise, it would be identical to the two vehicles delivering themselves, not being a bodhisattva. Regarding the two for bodhi: first, a bodhisattva's roots of goodness are accomplished relying on great bodhi; because they flow from it and are its share, they naturally return to it. Second, broadly speaking, in the intention of a bodhisattva, one must ultimately seek unexcelled bodhi; therefore, the familial dharma is directed toward great bodhi. Regarding the two for the limit of reality: first, a bodhisattva's roots of goodness are conditionally produced and lack intrinsic nature, being accomplished relying on the true; because they flow from it, they are items of the true, and naturally direct toward it. Second, broadly speaking, a bodhisattva must realize the true, turning away from ignorance and illuminating the two emptynesses. Question: Why are these three dedications necessary? Answer: These three have many meanings; briefly ten kinds are discussed: 1. In terms of the bodhicitta having three minds, as the Awakening of Faith says: "Bodhicitta has three aspects: first, the straightforward mind, because of correctly contemplating the dharma of true suchness; second, the profound mind, because of delighting in cultivating all wholesome practices; third, the great compassionate mind, because of rescuing all sentient beings from suffering." 2. In terms of accomplishing the three clusters of precepts for bodhisattvas, meaning the disciplinary precepts abandoning faults are directed toward the limit of reality; gathering wholesome dharmas through vast cultivation is directed toward bodhi; gathering sentient beings with great compassion is directed toward sentient beings. Therefore the Dharma-saṃgīti Sūtra says: "If a bodhisattva abandons the mind of dedicating the three clusters, other bodhisattvas should not dwell together with him." 3. In terms of accomplishing two practices: dedication to the limit of reality protects against the practice of afflictions; the other two protect against the practice of the two vehicles. 4. Accomplishing the practices of the two benefits: directed toward the real is benefiting oneself; directed toward sentient beings is benefiting others; directed toward bodhi applies to both benefits. Another explanation: bodhi is benefiting oneself; sentient beings is benefiting others; the limit of reality is neither. 5. To accomplish the three virtues and the three bodies: through the three causal practices, the three virtues are accomplished in fruition—directed toward the limit of reality accomplishes the virtue of abandonment; directed toward bodhi accomplishes the virtue of wisdom; directed toward sentient beings accomplishes the virtue of grace; the three bodies can be known accordingly in order. 6. In terms of accomplishing compassion and wisdom: within wisdom, illuminating principle and manifesting phenomena divide into two, hence there are three. 7. Solely in terms of compassion: why direct toward bodhi? For the sake of sentient beings. Why for sentient beings? Because they are identical with the true yet do not know it. 8. In terms of wisdom: seeing that the defiled marks of sentient beings are exhausted is identical to the limit of reality, while their defiled marks are not destroyed; therefore, conferring the Buddha's wisdom upon sentient beings is why one directs toward bodhi. 9. In terms of unimpededness: the bodhi wisdom realizes identity with the nature of principle, and the defiled marks of sentient beings are identical to the true without difference; therefore, directing toward one is directing toward the three. 10. In terms of perfect illumination: the three dharmas are perfectly interpenetrating, each subsuming the dharmadhātu with ease in possessing virtues; consider the unimpededness of mutual identity and mutual entrance among all dharma doors.