[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 9.8 # 大乘義章 9.8 大乘義章 9.8 - **Language:** Classical Chinese ### [9.8](https://indike.org/pramana/in.bauddha.taisho.1851.9.8) 第一釋名辨其體相。言迴向者，迴己善法有所趣向，故名迴向。迴向不同，一門說三：一菩提迴向、二眾生迴向、三實際迴向。菩提迴向者，是其趣求一切智心。迴己所修一切善法，趣求菩提一切種德，名菩提迴向。眾生迴向者，是其深念眾生之心。念眾生故，迴己所修一切善法願以與他，名眾生迴向。問曰：佛法無有自作他人受報，他亦無他作自己受果。菩薩何須迴己善法施與他人？設令與之，他人云何得此善利？釋言：佛法雖無自業他人受果，亦無他業自己受報，非無彼此互相助緣。以相助故，得以己善迴施於彼。以迴向故，於未來世常能不捨利益眾生助令修善，故須迴向。又復迴向即是己家能化之因，迴向力故，未來世中眾生見者敬順受法，即是己家能化之果。良以佛法自作自受，故須迴向，以成己家能化之因，使未來世成就己家能化之果，堪能益物。三實際迴向，是厭有為求實之心。為滅有為趣求實際，以己善根迴求平等如實法性，名實際迴向（此一門竟）。 > First, explaining the name and discerning its essence and characteristics. Regarding 'dedication' (pariṇāmanā): directing one's own wholesome dharmas toward a specific objective is called 'dedication'. Dedications are not all the same; one rubric explains three types: first, dedication toward bodhi; second, dedication toward sentient beings; third, dedication toward the ultimate reality (bhūtakoṭi). Dedication toward bodhi is the mind that aspires toward omniscient knowledge. Directing all wholesome dharmas that one has cultivated toward aspiring for all the various virtues of bodhi is called dedication toward bodhi. Dedication toward sentient beings is the mind of deep concern for sentient beings. Because of being mindful of sentient beings, one directs all wholesome dharmas that one has cultivated, vowing to bestow them upon others; this is called dedication toward sentient beings. Question: In the Buddha's teaching, there is no such thing as experiencing retribution for actions done by another, nor is there experiencing fruition for oneself from actions done by another. Why must a bodhisattva direct his own wholesome dharmas to bestow them upon others? Even supposing he gives them, how do others obtain this wholesome benefit? Explanation: Although in the Buddha's teaching there is no experiencing fruition for oneself from another's karma, nor experiencing retribution from another's karma, it is not the case that there are no mutually supporting conditions between self and other. Because of mutual support, one can direct one's own wholesomeness to bestow it upon them. By virtue of dedication, one is constantly able throughout future ages not to abandon benefiting sentient beings and to assist them in cultivating wholesome deeds; therefore dedication is necessary. Furthermore, dedication is precisely the cause for one's own ability to transform others: by the power of dedication, when sentient beings see him in future ages, they revere, obey, and receive the Dharma, which is precisely the fruition of his own ability to transform others. Precisely because in the Buddha's teaching one reaps what one sows, dedication is necessary in order to establish the cause of one's own ability to transform others, enabling one in future ages to achieve the fruition of one's own ability to transform others and be capable of benefiting beings. Third, dedication toward ultimate reality is the mind that reviles the conditioned and seeks the real. In order to extinguish the conditioned and aspire toward ultimate reality, directing one's wholesome roots to seek the equal, truly-so dharmatā is called dedication toward ultimate reality. (This concludes the first section.) > — English (machine translation) (machine translation) - [Previous: 9.7](https://indike.org/pramana/in.bauddha.taisho.1851.9.7) - [Next: 9.9](https://indike.org/pramana/in.bauddha.taisho.1851.9.9) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1851.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.9.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.9.8](https://indike.org/pramana/in.bauddha.taisho.1851.9.8) · Pramāṇa