大方廣佛華嚴經疏 26.30

26.30

第二「如是修集」下顯迴向行，中三：初迴向之心、二迴向之相、三迴向行成。前中有三：初不離大悲，兼迴向眾生之意；「無有執著」下離妄契真，即離相之意；後「諸佛」下結前生後。二「與諸法性」下迴向之相，兼顯迴向菩提。於中有十一句，前六離相、後五隨相。三「佛子」下迴向行成。於中三：初隨相行成、二「以清淨」下離相行成。三「菩薩如是善巧」下雙結二行無礙。今初，有三：初牒前，由前離相，非唯不礙隨相，亦能成此隨相。次「雖隨」下正顯，文有十句：一由前法性相應故，隨生死而不變；二以入無作成所作故，求一切智未曾退轉；三由捨離想著故，諸有不動；四住多善巧，能度眾生；五永出諸有故，不染有為；六修行不住相故，不失無礙智；七普攝善根故，因緣無盡；八普淨大願故，世法不動；九發菩提心故，具修諸度；十由善根同住故，具足十力。如次配上。後「菩薩如是」下結前生後，即由前最上信解心生。二明離相行成，由前事不礙理，故觸境了如。於中，初一句總、「了一切」下別。別中，初唯心觀成、次「知業」下緣生無性觀成、次「出生」下法眼了真。「具菩薩」下妙行無著，亦如次配前，一了心性故、二業無作故、三不起想故、四行善巧故、五諸有緣生故、六行無住故、七普攝無著故、八諸行廣大故、九了菩提性無有二唯一實故、十由與善根同住故能具菩薩行、十一由最上信解故於無漏白法無有廢捨。若通由前則易可知。三雙結二行無礙以成迴向中，初總，明不迷理惑事、故名善巧思惟；後「不違」下別，皆事理無礙可知。

Second, from "Having thus cultivated and accumulated..." onwards reveals the practice of pariṇāmanā, which has three parts: first, the mind of pariṇāmanā; second, the marks of pariṇāmanā; third, the accomplishment of the practice of pariṇāmanā. In the first part, there are three sections: first, not departing from great compassion, which also contains the meaning of dedication to sentient beings; from "without grasping or clinging" onwards is departing from delusion and tallying with reality, which is the meaning of departing from marks; finally, from "all buddhas..." onwards concludes the preceding and introduces the subsequent. Second, from "with all dharmatā..." onwards is the marks of pariṇāmanā, which also reveals dedication to bodhi. Within this there are eleven clauses: the first six depart from marks, and the latter five accord with marks. Third, from "Disciples of the Buddha" onwards is the accomplishment of the practice of pariṇāmanā. Within this are three: first, the accomplishment of practice acceding to marks; second, from "with pure..." onwards is the accomplishment of practice departing from marks; third, from "The bodhisattva thus skillfully..." onwards jointly concludes the non-obstruction of the two practices. As for the first, there are three sections: first, restating the preceding—due to the preceding departure from marks, it not only does not obstruct acceding to marks, but also can accomplish this acceding to marks. Next, from "although following..." onwards directly reveals it, the text having ten clauses: (1) due to the preceding accordance with dharmatā, following birth-and-death without changing; (2) because entering into non-action accomplishes what is to be done, seeking all-knowledge without ever regressing; (3) because relinquishing conceptions and attachments, not moving in all realms of existence; (4) abiding in manifold skill-in-means, able to liberate sentient beings; (5) because forever transcending all realms of existence, not defiled by the conditioned; (6) because in cultivating practice one does not abide in marks, not losing unobstructed wisdom; (7) because universally gathering roots of goodness, causes and conditions are inexhaustible; (8) because universally purifying great vows, worldly dharmas do not perturb; (9) because generating the bodhicitta, fully cultivating all pāramitās; (10) because co-dwelling with roots of goodness, being fully equipped with the ten powers. These are matched with the above in sequence. Finally, from "The bodhisattva thus..." onwards concludes the preceding and introduces the subsequent; that is, generated from the preceding supreme mind of faith and understanding. Second, clarifying the accomplishment of practice departing from marks: because the preceding phenomena do not obstruct noumenon, encountering objects one comprehends them as tathatā. Within this, the first single clause is general, and from "comprehending that all..." onwards is specific. Among the specific: first, the contemplation of mind-only is accomplished; next, from "knowing that karma..." onwards, the contemplation that conditioned arising lacks self-nature is accomplished; next, from "giving rise to..." onwards, the dharma-eye comprehends reality. From "endowed with bodhisattva..." onwards is wondrous practice without clinging, which also matches the preceding in sequence: (1) because comprehending mind-nature; (2) because karma is non-active; (3) because not giving rise to conceptions; (4) because practice is skillful; (5) because all realms of existence are conditionally arisen; (6) because practice is non-abiding; (7) because universal gathering is without clinging; (8) because all practices are vast; (9) because comprehending that the nature of bodhi is non-dual, being solely the single reality; (10) because co-dwelling with roots of goodness, one is able to be fully equipped with bodhisattva practices; (11) because of supreme faith and understanding, one does not abandon untainted white dharmas. If broadly understanding these as deriving from the preceding, it is easily known. Third, jointly concluding the non-obstruction of the two practices to accomplish pariṇāmanā: first, the general, clarifying that not being deluded about noumenon nor confused about phenomena is called skillful contemplation; next, from "not contravening..." onwards is specific, all being the non-obstruction of noumenon and phenomena, as can be known.