華嚴經內章門等雜孔目章 2.73

2.73

十迴向者，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、六隨順平等善根迴向、七隨順等觀一切眾生迴向、八如相迴向、九無縛無著解脫迴向、十法界無量迴向。迴向者是何義？無迴向是迴向。迴向有三義：一迴向實際、二迴向無上菩提、三迴向眾生。此三義中，識舊法故迴向，非今迴與故迴向。何以故？實際有二義：一菩薩所修行法，從真如流，先是如法。二菩薩所修為顯本性，即是本性道具如，既本有具，亦非新迴向。菩提亦有二種：一菩薩所行從果德智流，所有人法即從果德。二能成果具即入助道，復從果德。三迴向眾生，亦有二義，一菩薩成就所有人法，竝眾生所與。何以故？若無眾生即不成故，故即是眾生物。二菩薩成就人法，行德與眾生為道具，即屬眾生，故非新迴向。迴向者智也。此義通三乘，初教即空，終教即如，一乘教所目及是一乘趣向方便。又十數者，即顯無量故，入一乘攝。餘義如別章。

Regarding the ten dedications: first, the dedication to saving and protecting all sentient beings while being free from the mark of sentient beings; second, the indestructible dedication; third, the dedication equal to all Buddhas; fourth, the dedication reaching all places; fifth, the dedication of the inexhaustible treasury of merit; sixth, the dedication according with the equality of good roots; seventh, the dedication according with observing all sentient beings equally; eighth, the dedication to the mark of suchness; ninth, the unattached and unbonded liberated dedication; and tenth, the immeasurable dedication to the dharmadhātu. What is the meaning of dedication? Non-dedication is dedication. Dedication has three meanings: first, dedication toward the limit of reality; second, dedication toward anuttara-bodhi; and third, dedication toward sentient beings. Among these three meanings, one dedicates because one recognizes the original phenomena, not because one newly dedicates and gives now. Why is this so? The limit of reality has two meanings: first, the dharmas practiced by a bodhisattva flow from suchness and are fundamentally dharmas of suchness; second, what the bodhisattva cultivates is to reveal the original nature, which is inherently possessed of the path-factors of suchness—since it is inherently possessed, it is also not a new dedication. Bodhi also has two kinds: first, the practices undertaken by a bodhisattva flow from the cognition of the fruition-virtue, so all persons and dharmas flow from the fruition-virtue; second, being able to accomplish the factors of fruition immediately enters into the auxiliary path, which again derives from the fruition-virtue. Third, dedication toward sentient beings also has two meanings: first, all the persons and dharmas accomplished by a bodhisattva are completely given by sentient beings. Why is this so? Because if there were no sentient beings, they could not be accomplished; therefore they belong to sentient beings. Second, the persons and dharmas accomplished by a bodhisattva—their virtuous conduct serves as the path-factors for sentient beings, thus belonging to sentient beings; hence it is not a new dedication. Dedication is wisdom. This meaning pervades the three vehicles: in the initial teaching it is emptiness, in the final teaching it is suchness, and it is that which is designated by the Ekayāna teaching as well as the expedient means for progressing toward the Ekayāna. Furthermore, the number ten manifests the immeasurable; hence it is subsumed under the Ekayāna. The remaining meanings are as in the separate chapter.