大方廣佛華嚴經搜玄分齊通智方軌 2.91

2.91

九無縛無著解脫心，初問、次答、三結、四辨德、五偈頌。初答文有四：初辨行體、二「摩訶薩以無縛著」下迴眾生及菩提、三「摩訶薩以如此無縛」下迴實際、四「摩訶薩如是迴向時」下結歎勝用。初體，文有二：初總辨不輕眾善；二「菩薩常樂攝受」下由不輕頓故，於行攝成自在。此有二意：一為善根無縛著故迴三處、二以善根順三處故無著也。二迴眾生及菩提中有二：初辨普賢三業、二「從此生盡未來際生」下廣約別事顯成自在。初文有四：初總、次身、三口、四意，可知。二廣顯內有三十二：一得因果位、二得方便、三得身業、四得口業、五得意業、六成根、七得神力、八於佛剎自在、九得家、十得因陀羅智、十一得時自在、十二身容受、十三入果位自在、十四入世界自在、十五知想、十六知心，此等中各有二文：初知、二歎知德。十七知處、十八知業、十九知法、二十知聲、二十一說自在、二十二知根自在、二十三智方便知微細，此文等有二，如前可知。二十四行方便知微細、二十五知入解位菩薩微細、二十六知初地微細、二十七知生性微細、二十八知世界微細、二十九知法界智微細、三十知劫智微細、三十一知法智微細、三十二知出生雜法微細也。上知微細中，何故知智而不知法者？為智能顯成法也。三實際，文有二：初入觀、二約出觀，可知耳。四結歎勝用文。滿足等者，滿因果行也，約位如此；若約行，即通一切耳。偈文有二：初長行生起、二正頌。偈有一百二，初六頌行體、次七十頌眾生及菩提、次「如是一切諸法王」下十八頌實際、次八頌結歎文。

Ninth is the [dedication of] the unattached, unbound, liberated mind. First comes the question, next the answer, third the summary, fourth the explanation of virtues, and fifth the verses. In the first [part], the text of the answer has four [sections]: first, explaining the substance of practice; second, from "The mahāsattva, with [a mind] unbound and unattached" onwards, dedicating to sentient beings and bodhi; third, from "The mahāsattva, through such unattached..." onwards, dedicating to the reality-limit; fourth, from "When the mahāsattva dedicates in this way" onwards, concluding with praise of the supreme functions. In the first, the substance, the text has two [parts]: first, a general explanation of not looking down upon any virtuous [deed]; second, from "The bodhisattva constantly delights in gathering and receiving" onwards, because [the bodhisattva] does not look down upon [any good deed] all at once, in practice they gather and accomplish sovereignty. This has two senses: first, because roots of goodness are unbound and unattached, they dedicate to the three loci; second, because roots of goodness accord with the three loci, they are without attachment. In the second, dedicating to sentient beings and bodhi, there are two [parts]: first, explaining the three karmas of Samantabhadra; second, from "From this birth until the exhaustion of births in the bounds of the future" onwards, broadly presenting the accomplishment of sovereignty in terms of specific affairs. The first text has four [aspects]: first general, second body, third speech, fourth mind, as can be known. Within the second, the broad presentation, there are thirty-two: (1) attaining the stages of cause and fruition, (2) attaining upāya, (3) attaining karma of body, (4) attaining karma of speech, (5) attaining karma of mind, (6) accomplishing faculties, (7) attaining supernormal powers, (8) sovereignty over Buddha-kṣetras, (9) attaining lineage, (10) attaining the Indrajāla wisdom, (11) attaining sovereignty over time, (12) bodily accommodation, (13) sovereignty in entering fruition stages, (14) sovereignty in entering worlds, (15) knowing thoughts, (16) knowing minds—among these there are two texts for each: first knowing, second praising the virtue of knowing; (17) knowing loci, (18) knowing karma, (19) knowing phenomena, (20) knowing sounds, (21) sovereignty of exposition, (22) sovereignty in knowing faculties, (23) knowing the subtle through wisdom-upāya—these texts each have two parts, as can be known from the preceding; (24) knowing the subtle through practice-upāya, (25) knowing the subtle regarding bodhisattvas entering the stage of understanding, (26) knowing the subtle regarding the first bhūmi, (27) knowing the subtle regarding birth-nature, (28) knowing the subtle regarding worlds, (29) knowing the subtle regarding dharmadhātu-wisdom, (30) knowing the subtle regarding kalpa-wisdom, (31) knowing the subtle regarding dharma-wisdom, and (32) knowing the subtle regarding the production of miscellaneous phenomena. Why, in the above knowing of the subtle, does one know the wisdom rather than knowing the phenomena? Because wisdom is able to manifest and accomplish phenomena. Third, the text on the reality-limit has two [parts]: first entering contemplation, second in terms of emerging from contemplation, as can be known. Fourth is the text concluding with praise of the supreme functions. Regarding "fulfilling" and so forth: this means fulfilling the practices of cause and fruition; in terms of stages it is like this, but if considered in terms of practice, it pervades all. The verse text has two [parts]: first the prose arising, and second the verses proper. The verses number one hundred and two: the first six verses praise the substance of practice; the next seventy verses praise sentient beings and bodhi; next, from "Such are all kings of dharmas" onwards, eighteen verses praise the reality-limit; the next eight verses are the concluding text of praise.