維摩經略疏垂裕記 3.128

3.128

五、迴向。「令來生至具足也」者，荊溪云：若不迴向，施福有限，唯感富樂。迴向極果，及與眾生，令福具足，福智乘戒體用事理一切無闕。若爾，於等六度皆悉具五，豈不具足，何須別立此一門耶？答：必須方便方乃具足。若爾，迴向復還託於諸行。諸行雖皆不云迴向，迴向又亦不云諸行，存沒雖異誠無別體，何須別立？答：雖相導引所治各別、得名又殊，施為慳治，乃至智為愚治，迴向自為自利近果之治。所以有願無行令修六度，則以六度為名；若有六度無迴向者令修迴向，即從迴向為名故也。

Fifth, dedication. Regarding "causing future births to attain full endowment," Jingxi says: "If one does not dedicate, the merit of giving is limited and merely induces the pleasure of wealth. By dedicating to the ultimate fruition and to sentient beings, one causes merit to be fully endowed, without any lack in merit, wisdom, the vehicles, precepts, essence, function, phenomena, or principle. If so, then since each of the six perfections is fully endowed with the five, are they not already fully endowed? Why is it necessary to set up this gate separately? Answer: There must be expedient means, and only then is it fully endowed. If so, then dedication again relies on the various practices. Although the various practices do not mention dedication, and dedication also does not mention the various practices, though their presence and absence differ, there is truly no separate essence; why set it up separately? Answer: Although they guide one another, what they remedy is distinct, and the names they obtain are also different: giving is the remedy for stinginess, up to wisdom being the remedy for foolishness; dedication itself is the remedy for self-interest and proximate fruitions. Therefore, when there is vow without practice, one is made to cultivate the six perfections, so they are named after the six perfections; when there are the six perfections without dedication, one is made to cultivate dedication, which is why it is named after dedication."