大方廣佛華嚴經疏 27.26

27.26

第二「佛子」下迴向眾生中，初總明，謂即前迴向菩提時便以善根迴向眾生，故云如是迴向時也。次「決定」下別顯行相，有七句：二句隨相，一無放捨心、二無怨親相；五句離相，一不見眾生相、二不取化緣、三不稱量根性、四無能度我人、末句總結。第三「菩薩至如是迴向已」下結行成德。有四佛子，兼此為五：一成無盡善根德、二成二空智慧德、三成境界清淨德、四成福智無盡德、五成福智廣大德。就此五中，初一雙明、次二離相、後二隨相。今初，由隨一一行發無盡心，故成無盡德。文有十句，初總、「所謂」下別。於中，前四隨相所成，初二因果、後二依正；次二離相所成，顯其深廣；次二解行，通於隨相及與離相；後二通顯上來迴向同三世故。第二「佛子」下成二空智慧益中十句：初四我空，一無眾生，離眾生垢故；二無壽命，離生死故；三無作者，亦名無我，離我垢故；四無數取趣，前後際斷故。餘如〈十行〉說。後六法空，文亦可知。第三佛子成境界清淨德。一剎淨者，略有三義：一了穢即空故、二如螺髻等穢處見淨故、三雖覩淨穢無見相故。三眾生淨，同一空故、同如來藏故、無見相故。三法淨，對法辨智，義便故來。此亦二義：一空無能所故；二同一如故，舉一全收，智外無如為智所入，如外無智而入於如。法性寂然故名為如，寂而常照故名為智，何有異耶？亦同上來無法同住。後一佛淨，為破執有，說佛如空；若同空無，此見非淨。今明二利德圓，非如虛空一向無也。第四佛子福智無盡德。初上攝佛智，謂十力智地，有不可說用故，念念得多福。次「具足」下自為福田。「此菩薩」下福智無盡。第五佛子福智超勝德中，初句總顯福智之因；次「福德」下正顯勝相，初明福勝、「其心」已下顯智超勝。

Second, in dedicating toward sentient beings from "Disciple of the Buddha" below, first, it generally explains: that is, when previously dedicating toward bodhi, they immediately dedicate roots of goodness toward sentient beings; hence it says "when dedicating in this way." Next, from "resolutely" below, it distinguishes the marks of practice, in seven phrases: two phrases accord with marks—first, having no thought of abandoning; second, having no mark of enemy or friend; five phrases are detached from marks—first, not seeing the marks of sentient beings; second, not grasping conditions for conversion; third, not weighing capacities and dispositions; fourth, having no self or person that can save; the final phrase concludes generally. Third, from "bodhisattvas, having dedicated in this way..." below, concludes the practice and bringing about virtues. There are four occurrences of "Disciple of the Buddha," which together with this make five: first, accomplishing the virtue of inexhaustible roots of goodness; second, accomplishing the virtue of wisdom of the twofold emptiness; third, accomplishing the virtue of the purity of realms; fourth, accomplishing the virtue of inexhaustible merit and wisdom; fifth, accomplishing the virtue of vast merit and wisdom. Among these five, the first illuminates both; the next two are detached from marks; the last two accord with marks. Now, the first: because they give rise to an inexhaustible mind following each and every practice, they accomplish inexhaustible virtues. The text has ten phrases: the first is general, and from "namely" below, distinguishes them. Therein, the first four are accomplished by according with marks—the first two are cause and effect, and the latter two are dependent [environments] and primary [beings]; the next two are accomplished by detachment from marks, revealing their depth and breadth; the next two are understanding and practice, extending through according with marks as well as detachment from marks; the last two generally reveal that the aforementioned pariṇāmanā is identical with the three times. Second, in the benefit of accomplishing the wisdom of the twofold emptiness from "Disciple of the Buddha" below, there are ten phrases: the first four are the emptiness of the person—first, no sentient beings, because they are free from the defilement of sentient beings; second, no life span, because they are free from saṃsāra; third, no agent, also called no-self, because they are free from the defilement of self; fourth, no pudgala, because the prior and subsequent limits are severed. The rest are as explained in the "Ten Practices." The latter six are the emptiness of dharmas, and the text can also be understood. Third, "Disciple of the Buddha" accomplishes the virtue of the purity of realms. First, lands being pure has briefly three meanings: first, understanding that defilement is identical to emptiness; second, as with Śikhin and others, seeing purity in defiled places; third, although observing purity and defilement, having no marks of seeing. Third, sentient beings are pure, because they are identical in one emptiness, identical in the tathāgatagarbha, and have no marks of seeing. Third, dharmas are pure: discerning wisdom in relation to dharmas is brought up here for convenience of meaning. This also has two meanings: first, empty of that which is and that which does; second, identical in one suchness, raising one to fully encompass all: outside wisdom there is no suchness entered by wisdom, outside suchness there is no wisdom entering into suchness. Dharmatā is tranquil and serene, hence called suchness; tranquil yet constantly illuminating, hence called wisdom—how could there be any difference? It is also identical to the aforementioned no dharma abiding together. The last one, Buddhas being pure: in order to shatter clinging to existence, it says the Buddha is like empty space; if one equates this with empty non-existence, this view is not pure. Here it clarifies that the virtues of the two benefits are complete, not utterly non-existent like empty space. Fourth, "Disciple of the Buddha" [accomplishes] the virtue of inexhaustible merit and wisdom. First, it gathers the Buddha's wisdom above, meaning the wisdom-ground of the ten powers; because it has unspeakable functions, in thought-moment after thought-moment they obtain much merit. Next, from "complete with" below, they are themselves fields of merit. From "this bodhisattva" below, merit and wisdom are inexhaustible. Fifth, in the "Disciple of the Buddha" [accomplishing] the supremely transcendent virtue of merit and wisdom, the first phrase generally reveals the cause of merit and wisdom; next, from "merit" below, directly reveals the marks of supremacy: first illuminates the supremacy of merit, and from "their mind" below reveals the supreme transcendence of wisdom.