大方廣佛華嚴經搜玄分齊通智方軌 2.90

2.90

Eighth, [the dedication of] the characteristic of suchness has five parts: first, the question; next, the answer; third, the conclusion; fourth, discerning the benefits; fifth, the verses. In the second part, the answer, there are four: 1. the essence of practice; 2. under 'the bodhisattva by means of this', dedicating to sentient beings and bodhi; 3. under 'the bodhisattva's roots of goodness being thus', dedicating to the reality-limit; 4. under 'when the bodhisattva dedicates in this way', concluding with praise of the supreme functions. In the first part, the essence, the text has three: 1. accumulating the essence of the roots of goodness; 2. under 'the bodhisattva in this way', subsuming auxiliaries to accomplish correct practice, which may also be subsuming causes to assist the fruit. Within this there are two: first, subsuming, and next, discerning the characteristics of contemplation; second, under 'the bodhisattva by means of such as this', accomplishing the autonomous great functions of the three karmas. Within these great functions there are two: first, clarifying what the mind inclines toward, which is brief. The three karmas are divided into three: the first single phrase is body; the next single phrase is speech; below that are all mind. Second, under 'one buddha-world', concluding the brief to reveal the extensive. This has two senses: first, because these roots of goodness are the characteristics of the lineage of suchness, one dedicates to the three places; second, because characteristics and essence are unobstructed, one dedicates to the three. In the second, dedicating to sentient beings and bodhi, the text has five: 1. generally clarifying dedication; 2. under 'the bodhisattva dedicating and cultivating in this way', discerning that practice is vast and ultimate; 3. under 'furthermore, the bodhisattva', discerning the accomplished etiquette of practice with respect to affairs, which has two parts that can be known; 4. under 'the bodhisattva's roots of goodness being thus', discerning the intention of cultivation; 5. under 'such a bodhisattva nourishing', what is accomplished by the power of dedication. Third is the text on the reality-limit. How does the dedication here differ from those above and below? The various dedications subsume characteristics into essence, whereas here one subsumes characteristics into characteristics; this can be pondered and inferred. The text has three: 1. clarifying the essence and function of dedication; 2. under 'skillfully understanding dedication', the reason for accomplishing supreme functions; 3. under 'as suchness', extensively discerning in terms of dharmas. In the first gate there are three: 1. discerning the essence; 2. under 'according with the Tathāgata's path', clarifying the function; 3. under 'contemplating quiescent cessation', concluding the preceding two. In the second, the reason for accomplishing supreme functions, first the intention is adduced; next, under 'such a bodhisattva', it is explained; third, under 'like the dharma-gate', accomplishment is discerned in terms of dharmas. In the third, the extensive discernment, there is a text of one hundred phrases. The first phrase is that which provides the rule, and the phrases below dedicate in accordance with it. Furthermore, within the text of extensive discernment there are three kinds of expression: first, taking non-attachment; second, taking conventional dharmas; third, directly taking matters of verbal teaching. In the text, the three kinds of time are: first, selecting only dharmas and taking time; second, selecting time and discussing dharmas; third, discussing both time and dharmas together. Relinquishing these in sequence according to the text, one immediately knows the reason. 'The past is not the same' means not being the same single cessation. 'The future is not old' means not being old because of the present and subsequent. 'The present is not different' means not being different from the two times before and after, nor from dharmas of its own kind. This also opposes the views of non-Buddhists; pondering it, this can be known. In the fourth part, concluding with praise, the first three phrases conclude with praise of dedicating to sentient beings and bodhi; next, under 'contemplating all buddhas equally without duality', concludes with praise of the virtues and functions of the reality-limit. In the fourth part, accomplishing benefits, the text divides into two: first, discerning virtues; second, the conclusion, which can be known. In the fifth part, the repeated verses, there are two: first, the prose; next, the verses. There are twenty-nine verses: the first two versify the essence of practice; the next four versify sentient beings and bodhi; the next nine versify the reality-limit; the next fourteen versify the conclusion praising the beneficial functions.