大方廣佛華嚴經疏 29.29

29.29

第二正將迴向中，文為三別：初向眾生及向菩提、二「佛子菩薩摩訶薩如是迴向時不著業」下明向實際、三「佛子菩薩摩訶薩以此善根普施世間」下總結三種迴向。今初，分二：初迴己修善願成資具以施眾生；二「佛子菩薩摩訶薩以所集善根於念念」下復迴此施願令眾生具足財法。今法亦二：先總顯要期、二「願令」下別彰施行。今初。所以偏願成施行者，一則自具行緣，故云修菩薩行；二則眾生現益，故云惠施一切；三則檀為行首，舉一例餘四，則此一施行具一切行。二別彰中，先願成外施、後「佛子菩薩摩訶薩復作是念」下願成內施，以情非情而為內外。今初，分四：一顯施廣大，各僧祇故。二「假使」下辨施無限，長時多田隨求無厭故。三「佛子」下，明施殊勝，離過順現故。文有十句，前五離過，追悔不已則生熱惱；後五順理，前二大智、後三大悲。四「又佛子」結成二行，謂由迴向行以成施行。第二內施，文四：初對一田顯施廣大，謂一眾生即施多事，各僧祇故。二「菩薩」下以一例餘彰施無限，先舉人例人、「佛子」下舉處例處。總收其義有六無限：一物、二時、三心、四田、五施、六處。三「大悲」下結成所作該六無限：一處遍法界故普覆、二時盡未來故無息、三田盡生界而加哀、四施隨所求而滿足、五物該種種行不息、六心住大施而無疲。四「佛子」下顯施殊勝離過成德，有二十心：初一牒前起後；後「所謂」下正顯一十九心：一不染施行、二不為施縛、三由遮前二故得解脫、四違緣不傾、五詣甚深理、六無相善攝，上六皆巧便殊勝。次五清淨殊勝，初句總，總無二執故；下四別，初句無我執、餘三無法執：一不取法相故、二了唯心性故、三見性空故。次有三心，即安住殊勝，初句為總，菩薩種性萬行齊修，皆可貴故。二心為別，無瑕而明故。次有二心，即迴向殊勝善決諸義，具三迴向故。次有一心，即意樂殊勝，悲愍一切故。後之二心依止殊勝，依菩提心故。初句因、後句果。上顯施中廣大無限，即事業殊勝，具上七勝檀度行成。

In the second part, directly undertaking the dedication, the text has three distinct sections: first, dedicating toward sentient beings and dedicating toward bodhi; second, from "O sons of the Buddha, when the bodhisattva mahāsattva dedicates in this way, he does not cling to karma" onward, clarifying dedicating toward the true limit; third, from "O sons of the Buddha, the bodhisattva mahāsattva takes these kuśala-mūlas and universally gives them to the world" onward, generally concluding the three kinds of dedication. Now, the first divides into two: first, dedicating the goods cultivated by oneself, vowing that they become material necessities to give to sentient beings; second, from "the bodhisattva mahāsattva, through the accumulated kuśala-mūlas, in thought after thought" onward, again dedicating this giving, vowing to cause sentient beings to be fully endowed with wealth and Dharma. Now, this dharma also has two parts: first, generally revealing the essential vow; second, from "vowing to cause" onward, distinctly displaying the practices of giving. Now, in the first: as for why one specifically vows to accomplish the practice of giving, first, one personally possesses the conditions of practice, hence it says "cultivating bodhisattva practices"; second, sentient beings receive present benefits, hence it says "bestowing gifts upon all"; third, giving is the head of practices, and mentioning one exemplifies the other four, so this single practice of giving is endowed with all practices. In the second part, distinctly displaying: first, he vows to accomplish external giving; next, from "the bodhisattva mahāsattva again has this thought" onward, he vows to accomplish internal giving, taking sentient and insentient as internal and external. Now, in the first part, there are four divisions: 1. Revealing that giving is vast, because each is an asaṃkhyeya. 2. From "even if" onward, distinguishing that giving is limitless, because it is for a long time, toward many fields of merit, and follows whatever is sought without satiety. 3. From "O sons of the Buddha" onward, clarifying that giving is extraordinary, because it leaves behind faults and accords with reality. The text has ten phrases: the first five are free from faults—regretting without cease gives rise to anguish; the latter five accord with principle: the first two are great wisdom, and the latter three are great compassion. 4. "Moreover, O sons of the Buddha" concludes the accomplishment of the two practices, meaning that through the practice of dedication, the practice of giving is accomplished. In the second part, internal giving, there are four sections: first, relative to a single field, revealing that giving is vast, meaning giving many things to a single sentient being, each being an asaṃkhyeya. 2. From "bodhisattva" onward, using one to exemplify the rest, manifesting that giving is limitless: first mentioning person to exemplify persons, then from "O sons of the Buddha" onward mentioning places to exemplify places. Summing up its meaning, there are six kinds of limitlessness: 1. Things, 2. Time, 3. Mind, 4. Fields, 5. Giving, 6. Places. 3. From "great compassion" onward concludes that what is done covers the six kinds of limitlessness: 1. Places pervade the dharmadhātu, hence universally covering; 2. Time exhausts the future, hence without rest; 3. Fields exhaust the realms of sentient beings, extending compassion to them; 4. Giving satisfies according to what is sought; 5. Things encompass various kinds, the practice not ceasing; 6. The mind abides in great giving without fatigue. 4. From "O sons of the Buddha" onward reveals that giving is extraordinary, free from faults and accomplishing virtues, having twenty minds: the first phrase quotes what precedes and initiates what follows; next, from "namely" onward directly reveals nineteen minds: 1. Not being defiled by the practice of giving; 2. Not being bound by giving; 3. Attaining liberation through warding off the previous two; 4. Not being overturned by adverse conditions; 5. Proceeding to profound principle; 6. Skillfully gathering with marklessness. The above six are all extraordinary in skillful means. The next five are extraordinary in purity: the first phrase is general, being generally free from the two graspings; the four below are specific: the first phrase is freedom from the grasping of self, and the remaining three are freedom from the grasping of dharmas: (1) not apprehending marks of dharmas, (2) understanding that it is only the nature of mind, and (3) seeing that the nature is empty. Next, there are three minds, which are extraordinary in abiding: the first phrase is general, the bodhisattva lineage cultivating the myriad practices simultaneously, all of which are precious. The [other] two minds are specific, being clear and without blemish. Next, there are two minds, which are extraordinary in dedication, skillfully resolving all meanings, possessing the three dedications. Next, there is one mind, which is extraordinary in aspiration, showing compassion to all. The last two minds are extraordinary in reliance, relying on bodhicitta. The first phrase is the cause, and the latter phrase is the fruition. The vastness and limitlessness shown in giving above is the extraordinary nature of deeds; being endowed with the above seven excellences, the practice of the perfection of giving is accomplished.