大方廣佛華嚴經疏 29.23

29.23

二別釋中三：初假徵起釋迴向義。二「佛子」下釋隨順義。三又「佛子」釋堅固一切善根義。今初。然隨相之名，以堅固心修諸善行，皆願眾生向菩提果，不言自顯。而離相受稱，非釋不知，所以偏明。故徵起云：離相之中無能所殊，以何義故說名迴向？下隨順等例此可知。略顯十義，雖一離相得成迴向，謂但能離相順一切智，則自度世等至於彼岸，豈非迴向義耶；一過世八法至不動岸、二度我我所至解脫岸、三離尋伺至實際岸、四滅盡諸想至實智岸、五離煩惱本至有餘岸、六離苦依身至無餘岸、七出一切業至施等岸、八出三界至無住涅槃岸、九盡有漏至法身岸、十出生住滅見至自覺聖智岸。二釋隨順。然下二段兼顯益相，正為釋名。亦應徵云：實際之內，誰是能隨？誰是所隨？故此釋云：但能如是離相迴向，自然隨順佛法智等，以佛法等實為體故。三釋堅固一切善根。亦合徵云：實際非相何名堅固？實際無差何名一切？此釋意云：如是離相迴向方名堅固，凡是有相可破壞故。但能離相自成諸善，諸善皆以實際而為體故。於中，一不了法無相，不名為了故。二佛以法為身，心詣於法為事佛故。三若身承事，則有事不事。若事於理，則一事一切事，佛無二體故。四如理修行，真供養故。五相即無相，不須滅壞。六無非無相，不可乖違。七八染淨皆生，無貪無厭。九世間常住故無少滅壞，隨緣起滅故不違因緣。十究此根源法力方具，又由無礙故名具足。第三依釋結名，可知。

Second, in the specific explanation, there are three parts: first, provisionally raising a question to explain the meaning of dedication; second, from 'Disciples of the Buddha' onward, explaining the meaning of conformity; third, again from 'Disciples of the Buddha', explaining the meaning of solidifying all roots of goodness. Now, the first: however, the designation of conforming to marks—cultivating all wholesome practices with a solid mind, all wishing that sentient beings turn toward the fruit of bodhi—is evident without being stated. But receiving the title through departing from marks cannot be understood without explanation, which is why it is singled out. Thus the question is raised: within the departure from marks, there is no distinction between subject and object; for what reason is it named dedication? Below, conformity and the like can be known by analogy to this. Ten meanings are briefly revealed; although it is a single departure from marks, it succeeds in becoming dedication: that is, if one can only depart from marks and accord with all-knowledge, one naturally crosses over the world and so forth to reach the other shore—how could this not be the meaning of dedication? First, passing beyond the eight worldly dharmas to reach the unmoving shore; second, crossing beyond self and what belongs to self to reach the shore of liberation; third, departing from applied and sustained thought to reach the shore of the ultimate limit; fourth, extinguishing all perceptions to reach the shore of real wisdom; fifth, departing from the root of afflictions to reach the shore with remainder; sixth, departing from the body that supports suffering to reach the shore without remainder; seventh, going beyond all karma to reach the shore of giving and the rest; eighth, escaping the three realms to reach the shore of non-abiding nirvāṇa; ninth, exhausting the defiled outpourings to reach the shore of the dharmakāya; tenth, going beyond the views of arising, abiding, and ceasing to reach the shore of the holy wisdom of self-realization. Second, explaining conformity: however, the two sections below also manifest the marks of benefit, while principally explaining the names. One should also ask: within the ultimate limit, who is the one that conforms? What is conformed to? Thus this explains: if one can only dedicate with such departure from marks, one naturally conforms to the Buddha-dharmas, wisdom, and so forth, because the Buddha-dharmas and the rest take reality as their essence. Third, explaining the solidification of all roots of goodness: it should also be questioned: the ultimate limit is not a mark—how is it called solid? The ultimate limit is without distinctions—how is it called 'all'? The meaning of this explanation is: only dedicating through such departure from marks is called solid, because whatever has marks can be destroyed. If one can only depart from marks, all goods are naturally accomplished, because all goods take the ultimate limit as their essence. Therein, first, not understanding that dharmas are markless is not called understanding. Second, the Buddha takes the Dharma as his body; the mind turning to the Dharma is serving the Buddha. Third, if one serves with the body, there is serving and not serving; if one serves the principle, then serving one is serving all, because the Buddha does not have two essences. Fourth, cultivating in accordance with principle is true offering. Fifth, marks are precisely non-marks and do not need to be destroyed. Sixth, non-existence is not markless and must not be violated. Seventh and eighth, defilement and purity both arise, without greed and without revulsion. Ninth, the world constantly abides and thus has not the least destruction; arising and ceasing according to conditions, it does not contravene causes and conditions. Tenth, only when probing this root and source is the power of Dharma complete; furthermore, because of non-obstruction it is called complete. Third, concluding the names based on the explanation, which can be understood.