維摩經略疏垂裕記 3.128

3.128

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."