大方廣佛華嚴經疏 30.4

30.4

第二攝將迴向中二：先觀察善根本期迴向、二「以諸善根」下正明迴向。今初，有三：初總標、次「其諸善」下別顯、三「如是」下總結。於中二：先結種類多門，有十句，謂隨前求緣等有多差別。一通遊非一故如一趣入，為用有門？為用空門？乃至無量，故慈行童女云：「諸佛各以異門令我入此普莊嚴門。」二隨其一門緣何為境？為佛為法等。三隨一境上相貌不同。四相所依事，謂色心等。五隨一事上有多分位。六施等萬行。七能詮名字。八分別決擇。九生多知見。十若定若慧，上中下修。後「其中」下結修本意。本意既然，寧不迴向？

Second, in taking hold of it to make the pariṇāmanā, there are two parts: first, observing the kuśala-mūla and making the original aspiration for pariṇāmanā; second, from "with all kuśala-mūlas" onward, directly clarifying the pariṇāmanā. In the first, there are three: first, generally stating; next, from "those kuśala-mūlas" onward, distinguishing specifically; third, from "thus" onward, generally concluding. Within that there are two: first, concluding the categories and multiple gates, there being ten phrases, meaning there are many distinctions according to the previously sought conditions and so forth. 1. Wandering universally is not single, hence entering as one: does one use the gate of existence? Does one use the gate of emptiness? And so forth up to immeasurable; therefore the maiden Cishi says: "The Buddhas each used different gates to cause me to enter this gate of universal adornment." 2. Following any one gate, taking what as an object? Whether the Buddha, the Dharma, and so forth. 3. The differing characteristics upon any one object. 4. The phenomena upon which the marks depend, meaning matter, mind, and so forth. 5. Having multiple states upon any single phenomenon. 6. The ten thousand practices such as giving. 7. Names that are expressive. 8. Discriminating and resolving. 9. Generating multiple kinds of knowledge and vision. 10. Whether samādhi or prajñā, cultivating in superior, medium, or inferior degrees. Later, from "among them" onward, concludes the original intention of cultivation. Since the original intention is such, how could one not make a pariṇāmanā?