大方廣佛華嚴經疏 29.22

29.22

大文第三「佛子此菩薩摩訶薩住一切」下釋迴向名。文分為二：初總釋、後「以何」下別釋。今初，住一切智是自善根，由此能成下諸義故。「若處」已下釋平等隨順義。若約對境，處即是善、非處為惡。若約自行，處即隨相、非處離相。處非處殊，皆向智性。於一切處悉皆迴向，是隨順一切善根義。迴向智性是迴向義，無有退轉是堅固義。又向智性亦堅固義。

The third major section, from 'Disciples of the Buddha, when this bodhisattva-mahāsattva abides in all' onward, explains the names of dedication. The text is divided into two parts: first, a general explanation; next, from 'for what reason' onward, a specific explanation. Now, first, abiding in all-knowledge is one's own roots of goodness, by which one can accomplish the various meanings below. From 'if a place' onward, it explains the meaning of equal conformity. In terms of confronting objects, the proper place is good, and the non-place is evil. In terms of one's own practice, the proper place is conforming to marks, and the non-place is departing from marks. Although proper place and non-place differ, both are dedicated toward the nature of wisdom. Dedicating in all places is the meaning of conforming to all roots of goodness. Dedicating toward the nature of wisdom is the meaning of dedication; being without regression is the meaning of solidity. Furthermore, dedication toward the nature of wisdom is also the meaning of solidity.