大方廣佛華嚴經疏 29.26

29.26

第七等隨順一切眾生迴向。長行中亦二：先位行、後位果。初中亦三：今初牒名徵起，謂以善根等心順益故。等即平等，通於能所。所順眾生無相平等，能隨順心智照平等，此從迴向受名，等即隨順故。《本業》云「以觀善惡父母無二，一相一合相，故名隨順觀一切眾生迴向，名無等字釋有等義。」有云：善惡即怨親，此二平等俱生法身，皆名父母。應云善父母者，方便般若也。惡父母者，無明貪愛也。不滅癡愛起於明脫，故無二相。智契無二，名一合相。即以無貪等善根而為其性。

Seventh, the dedication of equally conforming to all sentient beings. In the prose there are also two parts: first, the practice of the station; next, the fruition of the station. In the first part there are also three: now, the first is quoting the name and posing the question, meaning that through kuśala-mūla and an equal mind, one accords with and benefits [sentient beings]. "Equal" is equanimity, which applies to both the subject and the object. The sentient beings who are accorded with are equal in being markless; the mind of wisdom that accords with them shines with equanimity. This takes its name from dedication, as equality is itself conformity. The Benye [jing] says: "Because one contemplates good and bad parents as non-dual, of one characteristic and a unified characteristic, it is named the dedication of contemplating all sentient beings in conformity; the name lacks the word 'equal', yet explains the meaning of 'equal'." Some say: "Good and bad" are enemies and kin; both of these being equal gives rise to the dharmakāya, so both are called parents. It should be said that good parents are skillful means and prajñā. Bad parents are ignorance, greed, and craving. Not extinguishing ignorance and craving gives rise to illumination and liberation, hence they are without duality of marks. Wisdom tallying with non-duality is called a unified characteristic. It takes the kuśala-mūlas such as non-greed as its nature.