大方廣佛華嚴經疏 26.18

26.18

第五「佛子云何」下說分。說十迴向即為十段，一一段中皆先長行、後明偈頌。長行中各二：初位行、後位果。有不具者，至文當知。位行中各三：初牒名徵起、二依徵廣釋、三依釋結名。文處可見。今初迴向文缺位果。於位行中先牒名者，具如本分。又《本業》云「常以無相心中，常行六道而入果報，不受而受諸受，迴易轉化，故名救護」等。二廣釋中二：先明所迴善根、後「修善根時」下正明迴向。今初。古人名此以為行體。若順前名，救護眾生是悲，離眾生相為智，則以悲智為其行體。以是初行故，將總體以為別體。若以為欲迴向故修諸善根，即彼善根亦得稱體。古義依此。後正明迴向中二：先明隨相迴向、後「我應如日」下明離相迴向。前即迴向眾生及與菩提，釋救護眾生；後即迴向實際，釋離眾生相。前中二，先總明，令物離苦至究竟菩提，即雙明慈悲及二迴向；後「菩薩摩訶薩」下別顯文，分為四：一利樂救護、二「佛子菩薩於非親友」下受惱救護、三「佛子菩薩見諸眾生」下代苦救護、四「佛子菩薩以諸善根正迴向」下逈拔救護。初中三：一總標、二「我當」下別顯、三「佛子」下總結。今初。晉無菩薩等言，而有復作是念之語，彌顯前已迴向。別顯中，文有十句：初離苦果；二離苦因；三通因果，五怖畏中含三道故。上三通於深淺，後七唯約究竟。四得菩提；五得涅槃；六滅煩惱之源根本不覺，若滅此者如天之大明；七滅所知之闇，故云一切無明即觸事不了者，若滅於此，如人執炬，委悉而照；八令得解脫故，《涅槃》云澄渟清淨即真解脫，已脫重昏故云燈也。九令證法身，故言真法。十令成般若，無二礙智亦是權實無礙之智。三結中，以前十句有通淺深，故令究竟得一大事。

Fifth, the section of the exposition begins with "Sons of the Buddha, what is...". The exposition of the ten pariṇāmanās constitutes ten sections. In each section, there is first prose and then verses. In the prose there are two parts each: first the practice of the station, and second the fruit of the station. Where it is incomplete, this will be understood when reaching the text. Within the practice of the station, there are three parts each: first, reciting the name and raising the inquiry; second, explaining extensively according to the inquiry; third, concluding the name based on the explanation. This can be seen in the text. Now the first pariṇāmanā lacks the fruit of the station in its text. Within the practice of the station, as for reciting the name first, it is fully as in the basic section. Furthermore, the Benye [jing] says: "Constantly with a mind free of marks, one constantly travels the six destinies and enters fruitional retribution, receiving all sensations without receiving them, dedicating, exchanging, and transforming; hence it is called 'rescuing and protecting'", and so forth. In the second part, the extensive explanation, there are two: first, clarifying the kuśala-mūlas to be dedicated; second, from "when cultivating kuśala-mūlas" onward, directly clarifying the pariṇāmanā. Now the first: ancient masters called this the essence of practice. If conforming to the preceding name, rescuing and protecting sentient beings is compassion, while being free from the marks of sentient beings is wisdom; thus compassion and wisdom constitute the essence of its practice. Because this is the first practice, the overall essence is taken as the specific essence. If it is because one wishes to dedicate that one cultivates all kuśala-mūlas, then those kuśala-mūlas can also be called the essence. The ancient meaning relies on this. In the second part, directly clarifying the pariṇāmanā, there are two: first, clarifying pariṇāmanā conforming to marks; second, from "I should be like the sun" onward, clarifying pariṇāmanā free from marks. The former is dedicating toward sentient beings and toward bodhi, explaining rescuing and protecting sentient beings; the latter is dedicating toward the actual limit, explaining being free from the marks of sentient beings. In the former there are two: first, explaining generally, causing living beings to leave suffering and reach ultimate bodhi, which mutually clarifies benevolence, compassion, and the two pariṇāmanās; second, from "bodhisattva mahāsattva" onward, the specific elucidation, which is divided into four: 1. rescuing and protecting by benefiting and gladdening; 2. from "Sons of the Buddha, when the bodhisattva is among non-relatives and non-friends" onward, rescuing and protecting when enduring afflictions; 3. from "Sons of the Buddha, when the bodhisattva sees sentient beings" onward, rescuing and protecting by taking on suffering in their place; 4. from "Sons of the Buddha, when the bodhisattva rightly dedicates with all kuśala-mūlas" onward, rescuing and protecting by pulling them far out. In the first there are three: 1. general statement; 2. from "I shall" onward, specific elucidation; 3. from "Sons of the Buddha" onward, general conclusion. Now the first: the Jin [translation] lacks the words "bodhisattva" and so forth, but has the phrase "further conceived this thought", which all the more reveals that he had already dedicated previously. In the specific elucidation, the text has ten clauses: first, leaving behind the fruit of suffering; second, leaving behind the cause of suffering; third, applying to both cause and fruit, because within the five fears the three paths are contained. The above three apply to both the shallow and the deep; the latter seven are solely in terms of the ultimate. Fourth, attaining bodhi; fifth, attaining nirvāṇa; sixth, extinguishing the source of afflictions, which is fundamental non-enlightenment—if this is extinguished, it is like the great brightness of the heavens; seventh, extinguishing the darkness of the cognizable, hence saying that all ignorance is precisely being unenlightened when coming into contact with phenomena—if this is extinguished, it is like a person holding a torch and illuminating everything in detail; eighth, causing them to attain liberation, for the Nirvāṇa [Sūtra] says that serene purity is true liberation, and having escaped deep darkness it is therefore called a lamp; ninth, causing them to realize the dharmakāya, hence called the true Dharma; tenth, causing them to accomplish prajñā, the wisdom free from the two obstructions, which is also the wisdom unobstructed in the provisional and the real. In the third, the conclusion, because the preceding ten clauses apply to the shallow and the deep, it causes them ultimately to attain the one great matter.