大方廣佛華嚴經疏 27.2

27.2

第三等一切佛迴向。長行亦二：先位行、後位果。前中亦三：初標名者，若準次文，但等三世諸佛迴向之道，準下亦等善根，故文云「如過去佛所行一切善根，我亦如是故。」《本業》亦云「三世諸佛法一切時行。」兼顯無間，故下文云「與妻子俱，未曾暫捨菩提之心。」此從所等立名，即等一切佛之迴向，以深入法性行普門善而為其性。二依徵廣釋中二：先總標舉，即釋名也。後「如是」下廣釋，亦二：先顯迴向、後明成益。前中又二：先等隨相、後等離相。前中復二：先明對境善根以將迴向、後總攝萬善以將迴向。前中又二：初所迴善根、後「佛子」下正顯迴向。今初，謂學佛修時，於六境違順成四淨心。一於順違成就行捨，不為境牽，名心自在；二異於凡小，以悲智廣大，淨諸惑故；三離憂過故，有喜樂捨，無憂苦惱；四禪定輕安故心意柔軟，不妄取境故諸根清涼。第二正迴向中，迴向五乘之境，文分五段：一佛、二菩薩、三有善眾生、四二乘、五有惡眾生。初中二：先牒前起後、後「願以我」下正顯所願。初總願樂增。然佛德已圓，今願增者，尊重荷恩展誠敬故。亦猶獻芹於上、香華奉佛，非彼須待。「所謂」下別，文有十句。初句望九亦是總句，具下諸住故，由此名不思議：二即天住，謂海印等：三即梵住：四即聖住，謂無邊解脫等：五種類俱生無作行通：六十自在樂，或八自在我：七智用無邊：八離覺圓寂：九大用恒湛：十二行永亡。二「佛子」下迴向菩薩，亦二：初結前生後；後「所謂」下正顯，有十，前六自行、後四利他。前中通有三義：一通相辨隨願行等而滿故、二究竟滿故、三從次滿。初信中隨緣之願，如〈淨行品〉；二淨十住解心故，晉經云未淨直心者；三成十行；四成十向故，菩薩戒名十金剛；五得初地已上，證不退故；六得八地已上無功用行名大精進，任運了一切法名護菩提門善根。後四利他中，初令證發心，離二我故；二遍安諸地；三通得地中之德；四令證佛果。三「佛子」下迴向有善眾生。亦是迷真實義愚眾生，有於少善，但為求有處人天乘；今令住佛乘，以成十益。初三令念三寶、次三念己成德、後三由德成益，各如次配佛法僧寶，念佛三昧能發通故。四「如為」下迴向二乘。然眾生於佛法易反復，故先迴向之。二乘終竟迴心，故亦不捨，例前成益。五「又願」下為於有惡。謂不遺闡提，亦是迷異熟愚眾生，不見苦果故。初令離苦果成善因，後「永不」下令離惡因成當果。上來五段，初一迴向菩提、餘四迴向眾生。

Third: Pariṇāmanā Equal to All Buddhas. The prose also has two parts: first, the practice of the station; next, the fruit of the station. In the former, there are also three parts: First, naming it: if following the subsequent text, it only equals the path of pariṇāmanā of all buddhas of the three periods of time; but following below, it also equals their roots of goodness, hence the text says: "Just as all roots of goodness practiced by past buddhas, so too am I." The Benye also says: "The Dharma of all buddhas of the three periods of time is practiced at all times." It also reveals uninterruptedness, hence the text below says: "Together with wife and children, never for an instant abandoning the bodhicitta." This takes its name from what is equaled, namely, pariṇāmanā equal to all buddhas, taking deep entry into dharmatā and practicing the good of the universal gate as its nature. Second, the extensive explanation based on the query has two parts: first, a general presentation, which explains the name. Next, from "thus..." onwards is the extensive explanation, which also has two parts: first, revealing pariṇāmanā; next, clarifying the resulting benefits. Within the former there are again two: first, equal to acceding to marks; next, equal to departing from marks. Within the former there are again two: first, clarifying roots of goodness directed at objects to dedicate them; next, generally gathering the myriad goods to dedicate them. In the former there are again two: first, the roots of goodness to be dedicated; next, from "Disciples of the Buddha" onwards directly reveals pariṇāmanā. As for the first: it means when training in and cultivating the Buddha['s path], one accomplishes four pure minds regarding what is adverse and agreeable among the six sensory objects. (1) Regarding the agreeable and adverse, one accomplishes practical equanimity, not dragged by objects, called mastery of mind; (2) differing from ordinary beings and the Hinayāna, with vast compassion and wisdom, because of purifying all afflictions; (3) because of departing from the fault of sorrow, having joy, bliss, and equanimity, without sorrow, suffering, or anguish; (4) because meditative absorption provides pliancy and ease, the mind is malleable, and because not falsely grasping at objects, all sense faculties are cool and clear. Second, within directly clarifying pariṇāmanā, dedicating to the realms of the five vehicles, the text is divided into five sections: (1) buddhas, (2) bodhisattvas, (3) sentient beings possessing good, (4) the two vehicles, (5) sentient beings possessing evil. Within the first there are two: first, restating the preceding to introduce the subsequent; next, from "may by my..." onwards directly reveals what is aspired to. First is a general vow that bliss increases. Yet the virtues of the Buddha are already complete; that one now vows they increase is to show honor, express gratitude, and unfold sincere reverence. It is like presenting common cress to superiors, or offering fragrant flowers to the Buddha—not that they require or await it. From "that is to say" onwards is specific, the text having ten clauses. The first clause, looking toward the nine, is also a general clause, fully having the abidings below, hence it is called inconceivable: (2) the abiding of devas, namely the ocean-seal and so forth; (3) the abiding of Brahmā; (4) the abiding of the noble ones, namely boundless liberations and so forth; (5) the non-active superknowledges of practice co-arisen with types; (6) the bliss of the ten masteries, or the eight sovereign selves; (7) boundless functions of wisdom; (8) perfect stillness departing from awakening; (9) great function ever calm and clear; (10) the two practices forever extinguished. Second, from "Disciples of the Buddha" onwards is dedicating to bodhisattvas, also having two: first, concluding the preceding and introducing the subsequent; next, from "that is to say" onwards directly reveals it, having ten clauses—the first six are self-practice, and the latter four are benefiting others. Within the former, there are broadly three meanings: (1) broadly distinguishing fulfillment in accordance with vows and practices; (2) ultimate fulfillment; (3) fulfillment in sequence. First is vows in accordance with conditions within faith, as in the chapter "Pure Conduct"; second is purifying the understanding mind of the ten abidings, hence the Jin translation of the sūtra speaks of those who have not yet purified the straightforward mind; third is accomplishing the ten practices; fourth is accomplishing the ten dedications, hence the bodhisattva precepts are called the ten adamantine [minds]; fifth is attaining the first stage and above, realizing non-retrogression; sixth is attaining the effortless practice of the eighth stage and above, called great energetic striving, spontaneously comprehending all dharmas, called the roots of goodness protecting the gate of bodhi. Among the latter four of benefiting others: first, causing them to realize the generation of the mind, because departing from the two [conceptions of] self; second, universally establishing them in all stages; third, comprehensively obtaining the virtues within the stages; fourth, causing them to realize the fruit of buddhahood. Third, from "Disciples of the Buddha" onwards is dedicating to sentient beings possessing good. These are also sentient beings foolish and deluded about real meaning, who possess a little good, but only seek the human and heavenly vehicles among the realms of existence; now they are made to abide in the Buddha vehicle, accomplishing ten benefits. The first three cause mindfulness of the Triratna; the next three are mindfulness of self-accomplished virtue; the last three are accomplishments of benefit through virtue, each respectively matching the jewels of Buddha, Dharma, and Saṃgha, because the mindfulness-of-buddha samādhi can generate superknowledges. Fourth, from "Just as for..." onwards is dedicating to the two vehicles. However, sentient beings are prone to turn back and forth regarding the Buddha Dharma, hence one first dedicates to them. The two vehicles will ultimately turn their minds, so they too are not abandoned, accomplishing benefits by analogy with the preceding. Fifth, from "Furthermore, I vow..." onwards is for those possessing evil. That is, not abandoning icchantikas, who are also sentient beings foolish and deluded about maturation, because they do not see the results of suffering. First, causing them to depart from the results of suffering and accomplish good causes; next, from "never..." onwards causes them to depart from evil causes and accomplish future fruits. In the five sections above, the first one is dedication to bodhi, and the remaining four are dedication to sentient beings.