大方廣佛華嚴經疏 26.20

26.20

第二明迴向之相，中二：先辨迴向之心、後「佛子」下辨迴向之願。前中，依悲智心行迴向故，於中二：先緣境廣大，上等佛心，即以圓覺因果之法為所緣境。圓明可貴，所以稱寶。後「菩薩如是」下悲成利樂，下救物心。於中，先牒前起；後生二種心：一於上等佛，得淨信心；二下與眾生同大悲體。由依此二，成甚深等十心：一契理故、二自慶慶他故、三離過故、四超二乘故、五定樂相應故，餘五可知。「普為」已下結其所用。心順口故，名為真實。

Second, clarifying the marks of pariṇāmanā, within which there are two: first, discerning the mind of pariṇāmanā; second, from "Sons of the Buddha" onward, discerning the vows of pariṇāmanā. In the former, because one practices pariṇāmanā relying on the mind of compassion and wisdom, within it there are two: first, the objective sphere being vast, upwardly equal to the Buddha's mind, taking the dharmas of the causes and fruits of perfect enlightenment as the objective sphere. Being roundly luminous and precious, it is therefore called a jewel. Second, from "The bodhisattva like this" onward, compassion accomplishing benefit and joy, which is the mind downwardly saving beings. In this, it first recites the preceding to initiate; later it generates two kinds of mind: 1. towards upwardly equaling the Buddha, one attains pure faith; 2. downwardly sharing the same body of great compassion with sentient beings. Because one relies on these two, one accomplishes the ten minds, such as the profoundly deep mind: 1. because of tallying with noumenon; 2. because of rejoicing for oneself and rejoicing for others; 3. because of leaving faults behind; 4. because of transcending the two vehicles; 5. because of corresponding to the joy of meditative concentration; the remaining five can be known. From "Universally for..." onward, it concludes its function. Because the mind conforms to the mouth, it is called true and real.