大方廣佛華嚴經搜玄分齊通智方軌 2.91

2.91

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.