大方廣佛華嚴經疏 26.4

26.4

Second, explaining the title: *hui* (迴) means to turn, and *xiang* (向) means to direct towards. Turning one's own myriad practices to direct them towards three loci is called *pariṇāmanā* (迴向). Although different, *pariṇāmanā* has ten kinds; however, the specific names of the ten will be explained in the text proper of this section. The common designation of *pariṇāmanā* will now be clarified again. According to the realm directed toward, the meanings are manifold; comprehensively gathering them through their meanings, they do not go beyond three loci: namely, sentient beings, bodhi, and the limit of reality (bhūta-koṭi). The former two both accord with marks; the limit of reality is transcendence of marks. Unfolding the three into ten: First, turning oneself toward others. The first pariṇāmanā states: 'If one has roots of goodness but does not wish to benefit all sentient beings, it is not called pariṇāmanā.' Second, turning the few toward the many. A lower passage states: 'Although the roots of goodness are few, universally gathering sentient beings, with a joyful mind one makes vast pariṇāmanā.' It also states: 'In accordance with any single root of goodness, universally taking sentient beings as its objective referent—only this is called pariṇāmanā.' Third, turning one's own causal practices toward others' causal practices. The third pariṇāmanā states: 'After the bodhisattva has dedicated all roots of goodness to the Buddhas, he again immediately dedicates these roots of goodness to all bodhisattvas, saying: "May those whose vows are unfulfilled be caused to attain the fulfillment of their vows; may those whose minds are not yet purified be caused to attain purity."' Fourth, turning cause toward fruit. This again has two types: (1) Directing toward one's own fruit. A lower passage states: 'Cultivating all roots of goodness, because of dedicating them toward anuttara-bodhi.' The *Saṃdhinirmocana*, *Yogācāra*, Liang translation of the *Mahāyānasaṃgraha*, and others largely agree with this explanation. (2) Dedicating toward the fruit of others. The third pariṇāmanā states: 'May, by the roots of goodness I have now planted, the bliss of all Buddhas be caused to become ever more surpassing.' Fifth, turning the inferior toward the superior. This means rejoicing in the merit of ordinary beings and the two vehicles, and dedicating it toward unsurpassed bodhi. Sixth, turning inferential knowledge toward direct realization; scriptural passages [showing this] are more than one. Seventh, turning phenomena toward noumenon; hence 'indestructible pariṇāmanā'. It says that according with all dharmatā, dedicating to enter the unconditioned dharma, one accomplishes that which is to be done through pariṇāmanā. The sixth pariṇāmanā states: 'Forever leaving behind points of reliance and reaching the other shore—hence it is called pariṇāmanā. Forever severing all that is made and reaching the other shore—hence it is called pariṇāmanā.' Eighth, turning differentiated practice toward practice of perfect interpenetration, as extensively explained in the ninth pariṇāmanā. Ninth, turning the worldly toward the supramundane. A lower passage states: 'All roots of goodness completely accord with supramundane dharmas, teaching and maturing all sentient beings, the mind constantly dedicating toward the supramundane path.' The sixth pariṇāmanā states: 'Forever transcending all skandhas and reaching the other shore—hence it is called pariṇāmanā,' and so forth. Tenth, turning the phenomena that accord with noumenon toward the phenomena accomplished by noumenon, as extensively explained in the eighth pariṇāmanā. Among the ten meanings above, the first three are all pariṇāmanā toward sentient beings; the next three are all pariṇāmanā toward bodhi; the next two are pariṇāmanā toward the limit of reality; the latter two meanings apply across both the fruit and the limit of reality. If taken generally as 'Ten Dedications', it is a compound interpreted with a numerical modifier (digu). If based on the Sanskrit text and the Jin translation, both say 'Bodhisattva Vajradhvaja's Chapter on the Ten Dedications', then both person and Dharma are adduced together: either the Dharma of the person, or the person of the Dharma, or the person possessing the Dharma—it admits of both interpretations.