大方廣佛華嚴經疏 26.28

26.28

第二「佛子」下，依徵廣釋中三：初舉所迴善根、二辨迴向之行、三明迴向所為。今初，分二：先明起不壞信、後「佛子」下依信種善。今初。十句不出三寶四信，初句佛寶、次句僧寶、餘皆法寶。於中，初句是總，兼含理法；餘七句別。別中，初一教法。次四行法：一大悲行；二惡止善行，行亦攝於戒；三迴向行；四近友行。次一果法。後一重舉行法，意欲總包其中理法，即信真如。第二依信種善根中二：先種善根、後「令菩提」下長菩薩道，有十句，初總、餘別，可知。

Second, from 'Sons of the Buddha' onward, in the extensive explanation following the inquiry, there are three: first, bringing up the roots of goodness dedicated; second, distinguishing the practice of dedication; third, clarifying that for the sake of which dedication is made. As for the first, it is divided into two: first, clarifying the arising of indestructible faith; second, from 'Sons of the Buddha' onward, planting good [roots] in reliance on faith. As for the first: the ten phrases do not go beyond the Triratna and the four faiths. The first phrase is the Buddha-jewel; the next phrase is the Saṅgha-jewel; the rest are all the Dharma-jewel. Within these, the first phrase is general, also containing the Dharma of noumenon; the remaining seven phrases are specific. Within the specific: the first is the teaching Dharma. The next four are the practice Dharma: first, the practice of great compassion; second, the practice of stopping evil and cultivating good, where practice also subsumes morality (śīla); third, the practice of dedication; fourth, the practice of associating with good friends. The next one is the fruition Dharma. The last one raises again the practice Dharma, intending to generally embrace within it the Dharma of noumenon, which is faith in tathatā. Second, within planting roots of goodness in reliance on faith, there are two: first, planting roots of goodness; second, from 'causing bodhi' onward, nurturing the bodhisattva path. There are ten phrases: the first is general, and the rest are specific, which can be understood.