大方廣佛華嚴經疏 29.27

29.27

第二「佛子」下依徵廣釋，中二：先明迴向、後「佛子菩薩摩訶薩修行如是迴向之時」下辨所成益。初中亦二：先辨所迴善根、後「佛子菩薩摩訶薩以淨志」下攝將迴向。前中復二：先正修善根、後「佛子菩薩摩訶薩於此善」下因修成德。亦可初是行體、後明行用。前中有三十一句，分為三段：初十一句明善根分齊、次十善所依緣、後十善根體性。然其前十一一遍從中十，中十一一能生後十，後十一一容具前十。前十一一該後二十，思之自顯。今初十一句，即增數十也。於中，初三約分量，如小心施名為小善，為菩提施名之為大，為利他施名之為廣。餘之九度例此可知。又從佛境所生之施有此小等，從九境生亦有小等。如施既爾，餘九亦然。此三既爾，下八例知。次三約類，謂有多色類，乃至無量種種不同。未至無量但可名多，三五相望亦名種種。餘五約數明多，於中後二亦顯甚深難思，傍無分量。二「佛境」下中十句內，前五為緣境，前四智境、後一悲境。後五造修境，初一能修智；次一能修心；次二所觀境；後一所修法，因覩此法能起十度等。三「勤修」下後十中，前七可知，八願心積德、九念力習行辯力說法以為業行、十由智自在故能覆育。二因修成德中二：先牒已修、後顯成德。初有十句，初總、餘別。一住作意、二加行趣入、三攝行屬己、四漸集成多、五假緣資助、六照其事理、七惑障不生，此上自修；後二轉教，八開顯指示、九勸如說行。隨修一善則有斯十。後「得堪忍」下正顯成德，文分為二：初成自利德、後「為諸眾生」下成利他德。前中十對皆含因果，一得忍息惡、二攝根具戒、三離倒行正、四上受下資、五佛護善增、六住願起業、七心等諸佛行詣道場、八內入佛力外相超世、九不樂當報不貪現樂、十不著諸行而修迴向。此雖有迴向之言，意取所迴之善。十中，前八成德、後二離過；九離凡、十離小。後利他中，先總明悲智雙運為究竟道、「於虛妄」下別顯，又並易知。「常勤修」下一句總結。

Second, from "O sons of the Buddha" onward, broadly explaining according to the questioning, within which there are two parts: first, clarifying the dedication; next, from "when the bodhisattva mahāsattva practices such a dedication" onward, distinguishing the benefits accomplished. In the first part there are also two: first, distinguishing the kuśala-mūla that is dedicated; next, from "the bodhisattva mahāsattva, with pure aspiration" onward, gathering them to make the dedication. In the former there are again two: first, directly cultivating kuśala-mūlas; next, from "the bodhisattva mahāsattva, regarding these roots of good" onward, accomplishing virtues through cultivation. It can also be said that the first is the essence of practice, and the latter clarifies the function of practice. In the former there are thirty-one phrases, divided into three sections: the first eleven phrases clarify the limits and scope of the kuśala-mūlas; the next ten, the conditions upon which the goods rely; the last ten, the essence and nature of the kuśala-mūlas. Now, each of the first eleven arises from the middle ten; each of the middle ten can generate the latter ten; and each of the latter ten can contain the first eleven. Each of the first eleven covers the latter twenty, which will be clear upon reflection. Now, the first eleven phrases are the ten of increasing enumeration. Within these, the first three are in terms of measure: for instance, giving with a small mind is called a small good, giving for the sake of bodhi is called great, and giving for the benefit of others is called broad. The remaining nine pāramitās can be understood by analogy. Moreover, giving generated from the realm of the Buddha has these [measures of] small and so forth, and that generated from the nine realms also has small and so forth. Just as this is true of giving, so it is of the other nine. Since these three are so, the next eight are known by analogy. The next three are in terms of kinds, meaning having many kinds, up to immeasurable, various different kinds. Before reaching the immeasurable, they can only be called "many"; compared among three to five, they are also called "various". The remaining five clarify "many" in terms of number, within which the last two also reveal what is profound and difficult to conceive, horizontally without measure. Second, within the middle ten phrases from "the realm of the Buddha" onward, the first five are objective realms as conditions: the first four are realms of wisdom, and the last one is a realm of compassion. The latter five are realms of engaging in cultivation: the first is the wisdom capable of cultivation; the next is the mind capable of cultivation; the next two are the objective realms contemplated; and the last is the dharma cultivated, seeing which one can arouse the ten pāramitās and so forth. Third, among the last ten from "diligently cultivating" onward, the first seven can be understood; the eighth is accumulating virtues through the mind of aspiration; the ninth is the bodily and verbal actions of practicing through the power of mindfulness and expounding the Dharma through the power of eloquence; the tenth is being able to nurture and protect through the sovereignty of wisdom. In the second part, accomplishing virtues through cultivation, there are two: first, quoting what has been cultivated; next, revealing the accomplished virtues. The first part has ten phrases: the first is general, the rest are specific. 1. Abiding in attention; 2. Entering through preparatory effort; 3. Gathering practice to belong to oneself; 4. Gradually accumulating to become much; 5. Depending on conditions to support and assist; 6. Illuminating its phenomena and noumenon; 7. Afflictive hindrances not arising—the above are self-cultivation; the last two are transforming and teaching [others]: 8. Disclosing and instructing; 9. Exhorting to practice as expounded. In cultivating any single good, these ten are present. Next, from "obtaining forbearance" onward directly reveals the accomplished virtues; the text is divided into two: first, accomplishing the virtues of benefiting oneself; next, from "for the sake of all sentient beings" onward, accomplishing the virtues of benefiting others. In the former, the ten pairs all contain cause and fruition: 1. Obtaining forbearance to put an end to evil; 2. Restraining the faculties to possess the precepts; 3. Leaving inversions to practice correctness; 4. Being supported from below while receiving from above; 5. Being protected by buddhas and increasing goods; 6. Abiding in vows to initiate karma; 7. Minds equal to all buddhas, practices proceeding to the bodhimaṇḍa; 8. Inwardly entering the buddha-powers, outwardly transcending the worldly in appearances; 9. Not delighting in future retributions and not coveting present pleasures; 10. Not clinging to conditioned practices while cultivating dedication. Although this contains the word "dedication", the meaning intends the goods that are dedicated. Among the ten, the first eight accomplish virtues, and the last two are free from faults; the ninth leaves behind the ordinary, and the tenth leaves behind the Hīnayāna. In the latter, benefiting others, it first generally clarifies that operating compassion and wisdom together is the ultimate path; from "regarding delusion" onward, it specifically reveals [it], all of which is also easy to understand. The single phrase from "constantly and diligently cultivating" downward generally concludes.