大乘義章 14.60

14.60

十迴向義，出《華嚴經》。迴已善法，有所趣向，故名迴向。迴向不同，一門說十。十名是何？一救護一切眾生離眾生相迴向、二不壞迴向、三等一切佛迴向、四至一切處迴向、五無盡功德藏迴向、六隨順一切堅固善根迴向、七等心隨順一切眾生迴向、八如相迴向、九無縛無著解脫迴向、十法界無量迴向。救護眾生離眾生相者，就所迴以名。菩薩修行六波羅蜜攝取眾生，令離一切煩惱業苦，安住菩提，名救眾生。等救濟，不簡怨親善惡等別，名離眾生相。迴此善根，有所趣向，名救眾生離眾生相迴向。不壞迴向者，亦就所迴以名。如經中說「於佛菩薩及一切法得不壞信，名為不壞。」迴此善根有所趣向，名不壞迴向。等一切佛迴向者，就所學為名。經言「菩薩學過去未來現在諸佛所作迴向，名等一切佛迴向。」於此門中，上願諸佛，具一切佛十種快樂，謂不思議三昧、解脫、大悲樂，廣如經說。次願菩薩滿一切行，究竟佛德。下願眾生出離一切煩惱業苦，具菩薩行、備佛功德。至一切處迴向者，就其所成行益為名。如經中說「菩薩所修一切善根用以迴向，以迴向力令此善根至一切處，譬如實際無所不至，名至一切處迴向。」謂至一切佛法僧處無盡供養，至一切行處具足修習，至一切果處具足成滿，至一切佛剎處具足莊嚴，至一切眾生處具足攝化，至一切法處具足解知，如是等也。無盡功德藏迴向者，就所迴向為名。如經中說「迴己所修無盡功德，有所趣向，名無盡功德藏迴向。」亦得從於所求所成以立其名，求佛菩薩無盡功德，能成無盡功德善根，名無盡功德藏迴向。隨順一切堅固善根迴向者，從所成彰名。迴己所修施等善根，有所趣向，為佛守護，能成一切堅固善根，名隨順一切堅固善根迴向。故經說言「住此迴向，為無量佛之所守護，得堅固法、堅固善根、堅固願。」等心隨順一切眾生迴向者，就所益彰名。菩薩增長一切善根，迴以等益一切眾生，名等心隨順一切眾生迴向。如相迴向者，就所依彰名。菩薩所成種種善根，同證一切，故曰如相。故經中說「種種善根，一觀不二，迴此善根有所趣向，名如相迴向。」又復菩薩迴向之心，依於種種真如門起，是故亦名如相迴向。亦可此就譬況為名，隨一切法以辨真如，如義無邊，如經廣說，所謂性如、相如、法如、行如、境界安立如、量如、充滿如、久住如等。迴向善根，同彼如相。於一切法差別異求，名如相迴向。故經說言「如性如，善根亦爾，迴向求知一切法性。如相如，善根亦爾，迴向求知一切法相。」如是等也。無縛無著解脫迴向者，就迴向心以立名也。於一切法，心無取執，名無縛無著。於法自在，稱曰解脫。菩薩不輕一切善法，以無縛無著解脫之心迴向彼善法，求普賢行，能具普賢一切種德，名無縛無著解脫迴向。法界無量迴向者，就所求彰名。菩薩修習無盡善根，迴之願求法界差別無量功德，名為法界無量迴向。名義如是（此一門竟）。

The doctrine of the ten dedications of merit (pariṇāmanā) originates from the Avataṃsaka Sūtra. Dedicating one's own wholesome dharmas to direct them toward a goal is called 'dedication'. Dedications differ; ten are expounded in this category. What are these ten names? 1. The dedication that rescues and protects all sentient beings, freeing them from the mark of sentient beings; 2. The indestructible dedication; 3. The dedication that equals all Buddhas; 4. The dedication reaching all places; 5. The dedication of the treasury of inexhaustible merit; 6. The dedication that accords with all firm roots of goodness; 7. The dedication that with an impartial mind accords with all sentient beings; 8. The dedication of the mark of thusness; 9. The unbound and unattached liberation dedication; 10. The dedication to the immeasurable Dharma-realm. Regarding 'rescuing and protecting sentient beings, freeing them from the mark of sentient beings', it is named after what is dedicated. The bodhisattva practices the six pāramitās to gather sentient beings, causing them to leave behind all afflictions, karma, and suffering, and to abide securely in bodhi; this is called 'rescuing sentient beings'. Rescuing them equally without distinguishing between enemies and friends, or good and evil, is called 'freeing them from the mark of sentient beings'. Dedicating these roots of goodness to direct them toward a goal is called 'the dedication that rescues sentient beings, freeing them from the mark of sentient beings'. Regarding 'the indestructible dedication', it is also named after what is dedicated. As the sūtra says: 'Attaining indestructible faith in the Buddha, the bodhisattvas, and all dharmas is called "indestructible".' Dedicating these roots of goodness to direct them toward a goal is called 'the indestructible dedication'. Regarding 'the dedication that equals all Buddhas', it is named after what is learned. The sūtra says: 'A bodhisattva learning the dedications made by all Buddhas of the past, future, and present is called "the dedication that equals all Buddhas".' In this category, above, one vows that all Buddhas will possess the ten kinds of joy of all Buddhas, namely the inconceivable samādhi, liberation, and the joy of great compassion, as detailed in the sūtra. Next, one vows that bodhisattvas will fulfill all practices and consummate the Buddha-virtues. Below, one vows that sentient beings will escape all afflictions, karma, and suffering, and be endowed with bodhisattva practices and complete the Buddha's merits. Regarding 'the dedication reaching all places', it is named after the benefits of the practices accomplished. As the sūtra says: 'The bodhisattva uses all the roots of goodness cultivated to dedicate them, causing these roots of goodness, by the power of dedication, to reach all places—just as the ultimate limit of reality (bhūtakoṭi) reaches everywhere; hence it is called "the dedication reaching all places".' That is to say, reaching all places of the Buddha, Dharma, and Saṅgha to make inexhaustible offerings; reaching all places of practice to cultivate them fully; reaching all places of fruition to consummate them fully; reaching all places of Buddha-lands to adorn them fully; reaching all places of sentient beings to gather and transform them fully; reaching all places of dharmas to understand and know them fully, and so forth. Regarding 'the dedication of the treasury of inexhaustible merit', it is named after what is dedicated. As the sūtra says: 'Dedicating the inexhaustible merit cultivated by oneself to direct it toward a goal is called "the dedication of the treasury of inexhaustible merit".' Its name may also be established from what is sought and what is accomplished: seeking the inexhaustible merits of the Buddhas and bodhisattvas and being able to accomplish roots of goodness of inexhaustible merit is called 'the dedication of the treasury of inexhaustible merit'. Regarding 'the dedication that accords with all firm roots of goodness', it reveals its name from what is accomplished. Dedicating the roots of goodness such as giving cultivated by oneself to direct them toward a goal, being protected by the Buddhas, and being able to accomplish all firm roots of goodness is called 'the dedication that accords with all firm roots of goodness'. Therefore, the sūtra states: 'Abiding in this dedication, one is protected by immeasurable Buddhas and attains firm dharmas, firm roots of goodness, and firm vows.' Regarding 'the dedication that with an impartial mind accords with all sentient beings', it reveals its name from those who are benefited. The bodhisattva increases all roots of goodness and dedicates them to benefit all sentient beings equally; this is called 'the dedication that with an impartial mind accords with all sentient beings'. Regarding 'the dedication of the mark of thusness', it reveals its name from that on which it relies. The various roots of goodness accomplished by the bodhisattva equally realize all; therefore it is called 'the mark of thusness'. Thus the sūtra says: 'The various roots of goodness are contemplated as one without duality; dedicating these roots of goodness to direct them toward a goal is called "the dedication of the mark of thusness".' Furthermore, the bodhisattva's mind of dedication arises reliant upon the various aspects of tathatā; therefore it is also called 'the dedication of the mark of thusness'. Alternatively, this may be named by way of analogy: distinguishing tathatā according to all dharmas, the meanings of 'thusness' are boundless, as expounded extensively in the sūtra—namely, thusness of nature, thusness of characteristics, thusness of dharmas, thusness of practice, thusness of the establishment of spheres, thusness of measure, thusness of permeation, thusness of lasting abiding, and so on. The dedicated roots of goodness are identical to those marks of thusness. Seeking diversely within all dharmas is called 'the dedication of the mark of thusness'. Therefore the sūtra says: 'Just as nature is thus, so too are the roots of goodness; through dedication, one seeks to know the nature of all dharmas. Just as marks are thus, so too are the roots of goodness; through dedication, one seeks to know the marks of all dharmas.' And so forth. Regarding 'the unbound and unattached liberation dedication', the name is established based on the mind of dedication. Toward all dharmas, having a mind free of grasping and clinging is called 'unbound and unattached'. Being sovereign regarding dharmas is called 'liberation'. The bodhisattva does not disdain any wholesome dharma, and with an unbound, unattached, and liberated mind dedicates those wholesome dharmas, seeking the practice of Samantabhadra and being able to possess all the manifold virtues of Samantabhadra; this is called 'the unbound and unattached liberation dedication'. Regarding 'the dedication to the immeasurable Dharma-realm', it reveals its name from what is sought. The bodhisattva cultivates inexhaustible roots of goodness, and dedicates them, vowing to seek the differentiated, immeasurable virtues of the Dharma-realm; this is called 'the dedication to the immeasurable Dharma-realm'. Such are the names and meanings. (This concludes the first section.)