大乘義章 9.10

9.10

次對餘行辨其同異寬狹之義。先辨同異。問曰：願心亦願菩提、願利眾生、願證實際，與三迴向有何差別？釋言：此二有同有異。所願修所向三義不殊，故說為同。所言異者，真爾悕求，名之為願；挾善趣彼，說為迴向。次辨寬狹。問曰：迴向遍迴眾善，精進之心通策諸行，何者為寬？釋言：此二雖並通遍，迴向恒寬、精進恒狹。何故如是？精進但策未生諸善，故名為狹；迴向通迴已起未起一切善法，故名為寬。問曰：隨此寬迴向邊，有精進否？答言：亦有。問：此精進與迴向俱，何為不寬？答曰：精進雖復與彼寬迴向俱，而彼迴向通迴三世一切善法，故得名寬。精進但策未生迴向，不策所迴向已起善法，故說為狹。問曰：若言精進之心但策未生不策已生一切善者，四正勤中已生善法方便令廣，云何說言不策已生？釋言：彼說已生善法令增廣者，令已生善流類在於未來之者續起[甦-生+(恙-心+皿)]添，令前增廣，非謂策修已生善體。策斷已惡，義亦同然。迴向之義隨行異論，廣別難窮，今據一門辨之且爾。

Next, discerning the meanings of identity, difference, breadth, and narrowness in relation to other practices. First, discerning identity and difference. Question: The mind of aspiration (praṇidhāna) also aspires to bodhi, aspires to benefit sentient beings, and aspires to realize ultimate reality; what is the difference between it and the three dedications? Explanation: These two have both identity and difference. In terms of what is aspired to and what is directed toward, the three meanings are not distinct, and are therefore said to be identical. Regarding difference: pure and simple yearning is called 'aspiration'; harnessing wholesome deeds to direct toward that is called 'dedication'. Next, discerning breadth and narrowness. Question: Dedication universally directs all wholesome deeds, and the mind of vigor (vīrya) universally spurs all practices; which is broader? Explanation: Although both are universal, dedication is always broader and vigor is always narrower. Why is this so? Vigor merely spurs wholesome deeds not yet arisen, and is therefore called narrow; dedication universally directs all wholesome dharmas, both already arisen and not yet arisen, and is therefore called broad. Question: Alongside this broad dedication, is there vigor? Answer: There is indeed. Question: If this vigor accompanies dedication, why is it not broad? Answer: Although vigor accompanies that broad dedication, that dedication universally directs all wholesome dharmas of the three times, and thus gains the name 'broad'. Vigor merely spurs unarisen dedication, and does not spur the already-arisen wholesome dharmas that are dedicated; therefore it is said to be narrow. Question: If one says that the mind of vigor merely spurs the unarisen and does not spur all already-arisen wholesomeness, then among the four right exertions, already-arisen wholesome dharmas are expediently caused to increase; how can you say it does not spur the already-arisen? Explanation: That statement that already-arisen wholesome dharmas are caused to increase means that the subsequent continuations belonging to the category of already-arisen wholesome deeds that exist in the future are aroused and added to expand what preceded; it does not mean spurring the cultivation of the very substance of the wholesome deeds that have already arisen. Spurring the cessation of evil already arisen is likewise the same in meaning. The meaning of dedication varies according to different treatises on practice, and its detailed distinctions are difficult to exhaust; here we have merely discerned it based on one rubric. (This concludes the section.)