大方廣佛華嚴經疏 26.29

26.29

第二「菩薩摩訶薩以如是等善根」下明迴向行，中二：先將善根迴向、後將勝報迴向。前中，即雙向眾生、菩提。文中又二：初正明迴向、後「菩薩如是積集」下結成。今初，先總明迴向菩提之果、「願常」下別明迴向成得果之因。文有十句：初三行緣、次二行因、後五所成之行。初成利他行，即迴向眾生意；次三自利；後一通二利。二結成中九句：前三通顯收攝，亦是聞慧，一積一至多、二令至究竟、三隨一使增；次四皆思慧；後二修慧起行為修習，相應為安住。二「菩薩摩訶薩如是積集諸善根已」下將勝報迴向，謂依迴向得報，復將迴向通向三處。文中二：先明所迴善根、二「如是修習無量功德」下顯迴向行。今初，又二：先結前生後、後「於念念」下正明供佛善根。於中又二：先總標、後「以阿僧祇」下廣顯。今初，言如其所應者，有二義：一隨何所要，如應即供；二稱佛境界所應之供，謂不以稱法界之供，不能供稱法界之佛故。二廣顯中四：一廣列供事、二明供佛、三顯供意、四結分齊。今初，廣列供事，有六十七句，為六：初二十句雜門，明內外之供；下皆純門，二座、三經行處、四宮殿、五樹嚴、六嚴宮殿，亦純雜無礙，可知。二「佛子」下明供佛，中二：先供現佛、後「一一」下明供舍利。三「為令一切」下明供意，有十一句，可知。四「如是供養現在」下結供分齊，謂非唯如上所列，故云不可盡。

Second, from "Bodhisattvas and mahāsattvas, with roots of goodness such as these..." onwards clarifies the practice of pariṇāmanā. There are two parts within this: first, dedicating roots of goodness; next, dedicating superior retributions. Within the former, it is a dual dedication toward sentient beings and toward bodhi. The text also has two parts: first, directly clarifying pariṇāmanā; next, from "The bodhisattva having thus accumulated..." onwards concludes it. As for the first: it first generally clarifies dedicating toward the fruit of bodhi, and from "may they always..." onwards specifically clarifies dedicating toward the causes that bring about the attainment of the fruit. The text has ten clauses: the first three are conditions of practice; the next two are causes of practice; the final five are the practices that are accomplished. The first accomplishes the practice of benefiting others, which is the intention of dedication to sentient beings; the next three are for self-benefit; the last one encompasses both benefits. In the second part, the concluding summary has nine clauses: the first three broadly reveal subsuming and collecting, which also corresponds to the wisdom derived from hearing: (1) accumulating from one to many, (2) causing [them] to reach the ultimate, (3) causing any single one to increase; the next four are all wisdom derived from reflection; the final two are wisdom derived from cultivation—generating practice is cultivation, and being in accord is abiding peacefully. Second, from "Bodhisattvas and mahāsattvas, having thus accumulated all roots of goodness..." onwards is dedicating superior retributions; that is, relying on pariṇāmanā one obtains retribution, and again directs this dedication broadly toward three places. There are two parts in the text: first, clarifying the roots of goodness to be dedicated; second, from "having thus cultivated immeasurable merits..." onwards reveals the practice of pariṇāmanā. In the first part, there are again two sections: first, concluding the preceding and introducing the subsequent; next, from "in every thought-moment..." onwards directly clarifies the roots of goodness in making offerings to buddhas. Within that, there are again two: first, a general introduction; next, from "with asaṃkhyeyas..." onwards extensively reveals them. As for the first, stating "as is appropriate" has two meanings: first, in accordance with whatever is needed, making offerings as appropriate; second, offerings that match what is appropriate to the realm of a buddha, meaning that without offerings matching the dharmadhātu, one cannot make offerings to a buddha who matches the dharmadhātu. Within the second part, the extensive revelation has four sections: (1) extensively listing the items of offering; (2) clarifying the offerings to buddhas; (3) revealing the intention of the offerings; (4) concluding the scope. In the first, extensively listing the items of offering has sixty-seven clauses, divided into six: the first twenty clauses are the miscellaneous gate, clarifying inner and outer offerings; what follows are all pure gates: (2) seats, (3) places of walking meditation, (4) palaces, (5) adornments of trees, (6) adorning palaces; pure and miscellaneous are also non-obstructed, as can be known. Second, from "Disciples of the Buddha" onwards clarifies offering to buddhas, in which there are two parts: first, offering to present buddhas; next, from "each and every..." onwards clarifies offering to relics. Third, from "in order to cause all..." onwards clarifies the intention of the offerings, having eleven clauses, as can be known. Fourth, from "Thus making offerings to the present..." onwards concludes the scope of the offerings, meaning that they are not only as listed above, hence it says "cannot be exhausted."