大方廣佛華嚴經疏 30.42

30.42

大文第二四門總顯迴向之意，故初不云復以善根，但云以彼善根迴向時，居然揀別。四門即為四別：初一門明應向實際及向眾生、第二門明應向菩提、第三門明應離過、第四門明有成益。初門為二：初明應向實際、後「又為令」下明應向眾生。今初。本性即不變性，法性即隨緣性。眾生是人，即無分量。無諍是法，理事不乖。自性則起無所起，諸法則橫該本寂，三世則豎入無差。以知法性為緣則生起佛種，依性依用無退失時，照斯實際實智行立。後應向眾生中，有二十所為。七云十力輪者，圓滿摧伏故。十四云無畏菩提心者，不畏生死長遠、眾生難度，轉依難證、萬行難修，菩提曠遠故。第二應向菩提者，有二十二迴向。前三無為字，欲成二十故。於中，前二十迴向明因圓果滿；後二明得果不捨因，窮未來際以化物。第三明應離過中，有標、徵、釋及第四成益，文並易知。

In the second major section, four gateways comprehensively demonstrate the intention of dedication (pariṇāmanā). Thus, at the outset it does not say, 'Again with the roots of goodness,' but merely says, 'when dedicating with those roots of goodness,' clearly making a distinction. The four gateways constitute four distinct [points]: The first gateway explains that one should dedicate toward reality (the limit of reality, bhūta-koṭi) and toward sentient beings. The second gateway explains that one should dedicate toward bodhi. The third gateway explains that one should leave errors behind. The fourth gateway explains that there is achievement of benefit. The first gateway has two parts: first, it explains that one should dedicate toward reality; next, from 'and further, in order to make...' onward, it explains that one should dedicate toward sentient beings. Now to the first part. 'Original nature' is the unchanging nature; 'dharma-nature' (dharmatā) is the nature that accords with conditions. Sentient beings are persons, which are without quantitative measure. Absence of contention is dharma; noumenon and phenomena do not clash. The self-nature's arising has nowhere from which to arise; the various dharmas horizontally encompass original tranquility; the three times vertically enter without distinction. Because one knows that the dharma-nature serves as the condition, the Buddha-seed is generated; when relying on its essence and relying on its function, there is no retrogression or loss, and illuminating this reality, real cognitive activity is established. Next, in [the section on] dedicating toward sentient beings, there are twenty objectives. The seventh, which mentions the 'wheel of the ten powers', means this because it is complete and crushes [all opposition]. The fourteenth, which mentions the 'fearless bodhicitta', means that one does not fear that saṃsāra is long and vast, that sentient beings are difficult to deliver, that the transformation of the basis (āśraya-parāvṛtti) is difficult to realize, that the myriad practices are difficult to cultivate, and that bodhi is vast and distant. Regarding the second [gateway], dedicating toward bodhi, there are twenty-two dedications. In the first three, there is no word 'for' (wei), because it aims to make [the total] twenty. Among them, the first twenty dedications explain that the causes are completed and the fruits are perfected; the latter two explain that upon attaining the fruit one does not abandon the cause, exhausting the limits of the future to transform beings. In the third [gateway], explaining that one should leave errors behind, there are the presentation, the interrogation, and the explanation; together with the fourth, on the achievement of benefit, the text is easy to understand in both cases.