[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 26.4 # 大方廣佛華嚴經疏 26.4 大方廣佛華嚴經疏 26.4 - **Language:** Classical Chinese ### [26.4](https://indike.org/pramana/in.bauddha.taisho.1735.26.4) 二釋名者，迴者轉也，向者趣也，轉自萬行趣向三處，故名迴向。迴向不同有其十種，然十之別名，本分當釋。迴向通稱，今當重明。隨境所向，義有眾多，以義通收不出三處，謂眾生、菩提及以實際，上二皆隨相，實際即離相。開三為十：一迴自向他故。初迴向云「若有善根、不欲饒益一切眾生、不名迴向。」二迴少向多故。下文云「善根雖少，普攝眾生，以歡喜心廣大迴向。」又云「隨一善根，普以眾生而為所緣，乃名迴向。」三迴自因行向他因行故。第三迴向云「菩薩以諸善根迴向佛已，復即以此善根迴向一切菩薩，所謂願未滿者令得願滿，心未淨者令得清淨。」四迴因向果。此復二種：一向自果。下文云「修諸善根，迴向阿耨菩提故。」《深密》、《瑜伽》梁《攝論》等大同此說。二迴向他果。第三迴向云「願以我今所種善根，令諸佛樂轉更增勝故。」五迴劣向勝。謂隨喜凡夫二乘之福，迴向無上菩提故。六迴比向證，經文非一。七迴事向理故不壞迴向。云與諸法性相應，迴向入無作法，成所作迴向。第六迴向云「永離依處，到於彼岸，故名迴向。永絕所作，至於彼岸，故名迴向。」八迴差別行向圓融行故。如第九迴向廣說。九迴世向出世故。下文云「所有善根皆悉隨順出世間法，教化成熟一切眾生，心常迴向出世之道。」第六迴向云「永出諸蘊，到於彼岸，故名迴向」等。十迴順理事行向理所成事故。廣如第八迴向所說。前十義中，初三皆迴向眾生、次三皆迴向菩提、次二迴向實際、後二義通於果及與實際。若依總云十迴向，即帶數釋。若準梵本、晉經，皆云金剛幢菩薩十迴向品，則人法雙舉。或人之法、法之人，人有法，通二釋也。 > Second, explaining the title: \*hui\* (迴) means to turn, and \*xiang\* (向) means to direct towards. Turning one's own myriad practices to direct them towards three loci is called \*pariṇāmanā\* (迴向). Although different, \*pariṇāmanā\* has ten kinds; however, the specific names of the ten will be explained in the text proper of this section. The common designation of \*pariṇāmanā\* will now be clarified again. According to the realm directed toward, the meanings are manifold; comprehensively gathering them through their meanings, they do not go beyond three loci: namely, sentient beings, bodhi, and the limit of reality (bhūta-koṭi). The former two both accord with marks; the limit of reality is transcendence of marks. Unfolding the three into ten: First, turning oneself toward others. The first pariṇāmanā states: 'If one has roots of goodness but does not wish to benefit all sentient beings, it is not called pariṇāmanā.' Second, turning the few toward the many. A lower passage states: 'Although the roots of goodness are few, universally gathering sentient beings, with a joyful mind one makes vast pariṇāmanā.' It also states: 'In accordance with any single root of goodness, universally taking sentient beings as its objective referent—only this is called pariṇāmanā.' Third, turning one's own causal practices toward others' causal practices. The third pariṇāmanā states: 'After the bodhisattva has dedicated all roots of goodness to the Buddhas, he again immediately dedicates these roots of goodness to all bodhisattvas, saying: "May those whose vows are unfulfilled be caused to attain the fulfillment of their vows; may those whose minds are not yet purified be caused to attain purity."' Fourth, turning cause toward fruit. This again has two types: (1) Directing toward one's own fruit. A lower passage states: 'Cultivating all roots of goodness, because of dedicating them toward anuttara-bodhi.' The \*Saṃdhinirmocana\*, \*Yogācāra\*, Liang translation of the \*Mahāyānasaṃgraha\*, and others largely agree with this explanation. (2) Dedicating toward the fruit of others. The third pariṇāmanā states: 'May, by the roots of goodness I have now planted, the bliss of all Buddhas be caused to become ever more surpassing.' Fifth, turning the inferior toward the superior. This means rejoicing in the merit of ordinary beings and the two vehicles, and dedicating it toward unsurpassed bodhi. Sixth, turning inferential knowledge toward direct realization; scriptural passages \[showing this\] are more than one. Seventh, turning phenomena toward noumenon; hence 'indestructible pariṇāmanā'. It says that according with all dharmatā, dedicating to enter the unconditioned dharma, one accomplishes that which is to be done through pariṇāmanā. The sixth pariṇāmanā states: 'Forever leaving behind points of reliance and reaching the other shore—hence it is called pariṇāmanā. Forever severing all that is made and reaching the other shore—hence it is called pariṇāmanā.' Eighth, turning differentiated practice toward practice of perfect interpenetration, as extensively explained in the ninth pariṇāmanā. Ninth, turning the worldly toward the supramundane. A lower passage states: 'All roots of goodness completely accord with supramundane dharmas, teaching and maturing all sentient beings, the mind constantly dedicating toward the supramundane path.' The sixth pariṇāmanā states: 'Forever transcending all skandhas and reaching the other shore—hence it is called pariṇāmanā,' and so forth. Tenth, turning the phenomena that accord with noumenon toward the phenomena accomplished by noumenon, as extensively explained in the eighth pariṇāmanā. Among the ten meanings above, the first three are all pariṇāmanā toward sentient beings; the next three are all pariṇāmanā toward bodhi; the next two are pariṇāmanā toward the limit of reality; the latter two meanings apply across both the fruit and the limit of reality. If taken generally as 'Ten Dedications', it is a compound interpreted with a numerical modifier (digu). If based on the Sanskrit text and the Jin translation, both say 'Bodhisattva Vajradhvaja's Chapter on the Ten Dedications', then both person and Dharma are adduced together: either the Dharma of the person, or the person of the Dharma, or the person possessing the Dharma—it admits of both interpretations. > — English (machine translation) (machine translation) - [Previous: 26.3](https://indike.org/pramana/in.bauddha.taisho.1735.26.3) - [Next: 26.5](https://indike.org/pramana/in.bauddha.taisho.1735.26.5) - [Up: 26](https://indike.org/pramana/in.bauddha.taisho.1735.26) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.26.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.26.4](https://indike.org/pramana/in.bauddha.taisho.1735.26.4) · Pramāṇa