大方廣佛華嚴經疏 30.3

30.3

第二依徵廣釋中三：初明隨相迴向、二「佛子菩薩摩訶薩以此善根」下離相迴向、三「佛子此菩薩摩訶薩如是迴向時得一切」下迴向成益。初中，分二：先積善迴向、後「佛子菩薩摩訶薩若見」下觸境迴向。前中亦二：先明所迴行體、後「菩薩爾時慧眼」下攝將迴向。前中亦二：先積集資糧、後「成就無量」下結德成就。今初，文有十句：初一為總，謂正念堅明。下九為別，文有三節：初三正念菩提，一遠離迷惑是明了義，專意修行即為正念，正念是定、明了是慧，定慧雙運為道之源；二契理不動故曰深心，緣不能沮成不壞業，即自分堅住；三求佛不退即勝進堅住。次四句正念化生，初句為總，勇求兼濟，為大法故。下三句別：一悲智雙運為明了，般若為眾德之本故；二進善去漏為正念；三悲增智圓為堅住。後三正念三寶：一念佛、二護法、三信僧。上有正念、下句堅固，影略該攝。二結德成就。文有四句：前三結前，一非止上十，故云無量；二三統而收之，不出福智大悲；末句生後迴向。

Second, in extensively explaining according to the enquiry, there are three parts: first, clarifying the pariṇāmanā following marks; second, from "O sons of the Buddha, when the bodhisattva-mahāsattva, with these kuśala-mūlas" onward, the pariṇāmanā transcending marks; third, from "O sons of the Buddha, when this bodhisattva-mahāsattva makes such a pariṇāmanā, he attains all" onward, the pariṇāmanā's accomplishment of benefits. In the first part, there are two: first, the pariṇāmanā of accumulating good; later, from "O sons of the Buddha, if the bodhisattva-mahāsattva sees" onward, the pariṇāmanā upon encountering objects. In the former there are also two: first, clarifying the essence of practice that is dedicated; later, from "the bodhisattva at that time, with the eye of wisdom" onward, taking hold of it to make the pariṇāmanā. In the former there are also two: first, accumulating the provisions; later, from "accomplishing immeasurable" onward, concluding the accomplishment of virtues. Now for the first, the text has ten phrases: the first one is general, meaning correct mindfulness being firm and bright. The following nine are specific, the text having three sections: The first three are correct mindfulness of bodhi: 1. being far removed from delusion is the meaning of being clear, while single-mindedly cultivating practice is correct mindfulness; correct mindfulness is samādhi, clarity is prajñā, and the dual functioning of samādhi and prajñā is the source of the path; 2. being unmoved through tallying with noumenon is called the deep mind, conditions being unable to disrupt it accomplishes indestructible karma, which is firmly abiding in one's own portion; 3. seeking the Buddha without regressing is firmly abiding in superior progress. The next four phrases are correct mindfulness of transforming sentient beings: the first phrase is general, courageously seeking universal salvation for the sake of the Great Dharma. The three phrases below are specific: 1. the dual operation of compassion and wisdom is clarity, because prajñā is the root of all virtues; 2. advancing in goodness and abandoning outflows is correct mindfulness; 3. compassion increasing and wisdom being perfected is firmly abiding. The last three are correct mindfulness of the Triratna: 1. mindfulness of the Buddha, 2. protecting the Dharma, 3. faith in the Saṅgha. Above there is correct mindfulness, and in the phrase below there is firmness; they mirror, omit, and encompass each other. Second, concluding the accomplishment of virtues. The text has four phrases: the first three conclude what came before: 1. not stopping at the above ten, hence it says "immeasurable"; 2 and 3 collectively subsume them, not departing from merit, wisdom, and great compassion; the final phrase generates the subsequent pariṇāmanā.