大方廣佛華嚴經疏 26.12

26.12

Within the first [gate], first is the general name, which has already appeared at the beginning of the chapter; later are the specific names, which shall now be briefly explained. To distinguish them comprehensively, there are two senses: (1) The two words "pariṇāmanā" (dedication) both refer to the vow that dedicates, while names such as "rescuing and protecting" all refer to the practices dedicated; hence they all receive their designations as tatpuruṣa compounds. (2) Names such as "rescuing and protecting" are all specific marks of pariṇāmanā, while the two words "pariṇāmanā" are the common name for the specific marks. Looking at the names in relation to each other, "rescuing and protecting" is itself pariṇāmanā. If distinguished from one another, it is the pariṇāmanā of rescuing and protecting, not the indestructible pariṇāmanā, thus also functioning as tatpuruṣa. According to contextual convenience, it must not be narrowly fixed. First, regarding "rescuing and protecting, etc.": broad salvation through great compassion is called "rescuing and protecting all sentient beings"; non-attachment through great wisdom is called "departing from the marks of sentient beings"—this is the vast, non-erroneous mind. Pariṇāmanā is the practice, meaning that by means of roots of goodness, one dedicates them to accomplish the practice of rescuing beings and departing from marks; hence it is called pariṇāmanā, taking its name from that toward which it is directed. Therefore the text below states: "May these roots of goodness universally benefit all sentient beings." One clearly knows that rescuing and protecting is not that which is dedicated; rather, it takes the ten pāramitās as that which is dedicated. Furthermore, if one were to take only the departure from the marks of sentient beings as that which is able to dedicate, then there would be no following of marks within pariṇāmanā. Those about to fall are protected, and those who have already fallen are rescued; rescuing enables them to escape suffering, and protecting enables them to cease evil—all these one vows to accomplish through roots of goodness. Second, obtaining indestructible faith in the Triratna and so forth, one takes these roots of goodness and dedicates them. Third, emulating the dedications performed by the Buddhas of the three periods of time is called "equaling all Buddhas." Fourth, the bodhisattva causes his roots of goodness to reach all places. Fifth, through dedication, one is able to accomplish an inexhaustible treasury of merit. Sixth, practicing goodness in accord with noumenon, noumenon and phenomena are non-contradictory, entering into equality. Seventh, with an equal mind through roots of goodness, one accords with and benefits sentient beings. Eighth, roots of goodness accord with tathatā to accomplish pariṇāmanā. Ninth, neither bound by marks nor attached to views, one's function is sovereign; hence it is called "liberation," as in the inconceivable liberation and so forth. Tenth, giving rise to function in accordance with the nature, meaning that one dedicates the roots of goodness of the dharmadhātu toward the dharmadhātu. As we come to the respective passages of text, this will be further disclosed.