華嚴經探玄記 7.49

7.49

第二正迴向中二：初迴向菩提及眾生、二「觀無生性」下明實際迴向。前中亦二：初正以前善根迴向、二「菩薩善根迴向已」下明以迴向所生勝報復將迴向。前中亦二：初正迴向、後「菩薩如是精勤」下結成。前中十句，初迴向一切智，總標所求菩提；「常見佛」下九句迴向成因行。於中，初五句成行所依，一常見佛、二近善友、三菩薩同會，此三成行緣；次一句成行因，謂念薩婆若，是上所向一切智也；次一句攝行法，謂於佛興處受佛教法、於佛滅後護佛遺法。自下四句所成行，初一成利他行，謂願能處有益生而常不離出世之向；次三成自利行，一供師行、二照理行、三滿願行。二結成中三：初結上所迴善根，謂無量善是前依信所生善根，積集長養等是前依菩提心等所生善根；二「正念等」下結能迴之智，謂籌慮觀照迴向道理，義真實故是故迴向；三「恭敬」下正攝威儀以成迴向。二依前迴向所得勝報復更迴向。於中初牒前起行，總舉所迴；「令我」下正迴所向，於中初供養佛、二明供養所為、三結供分齊、四辨能供之心。初中二：先供現佛、後供舍利。初中，先舉所供佛、「於諸如來」下正明興供。於中三：先總，謂如佛所應者，明稱佛境界所應之供而以供養，謂遍法界等不可知故，但云如佛所應；二「以阿僧祇」下別顯供，有六十七句阿僧祇供具；三「以如是等上妙」下總結常供。二「此諸最勝」下明供舍利。二「欲令」下明供所為，有三：一為益眾生是故供佛，於中三句：一令眾生見此殊勝供養，歡喜愛樂生長善根，故云攝取，非是菩薩攝眾生善；二令依善離苦發菩提心；三依菩提心起行自嚴超出世表。二「示現」下有二句，為重佛德是故興供，一為佛希遇；二為滿佛供力，謂於佛興此大勝供養，為顯如來威力圓滿。三「清淨」下二句為自心於佛信樂至重是故興供，一為信重佛德、二為愛護佛法，謂興此勝供，令人敬重於佛故也。三「如是」下結供分齊，謂不窮盡也。四「諸佛成就」下辨能供行心，於中十句：一初即不退；二中即無休；三終未曾懈；四三時喜悅無間，名不壞憂惱；五情無異求名利等，故云無著；六亦無彼念，故云無心想；七都無現求，故云無染無依；八於所生善根亦不生著，故云不味等；九既不求現名利復不味善根如何成行？謂佛真實法印印彼所作之業；十心淨平等稱佛境界，故云住佛所住。

Second, within the dedication proper, there are two parts: first, dedication toward bodhi and toward sentient beings; second, from "contemplating the nature of non-arising..." downward, explaining the dedication to the ultimate reality (bhūta-koṭi). Within the former there are also two parts: first, properly dedicating the aforementioned roots of goodness; second, from "The bodhisattva, having dedicated roots of goodness..." downward, explaining dedicating again the superior retributions produced by the dedication. Within the former there are also two parts: first, the dedication proper, and afterwards, from "The bodhisattva thus energetically..." downward, the conclusion. Within the former, there are ten clauses: the first dedicates to all-knowledge (sarvajñā), generally stating the sought-after bodhi; from "constantly seeing the Buddha..." downward, the nine clauses dedicate to accomplishing causal practices. Within these, the first five clauses accomplish the basis of practice: (1) constantly seeing the Buddha, (2) being close to good friends (kalyāṇamitra), and (3) gathering together with bodhisattvas—these three accomplish the conditions for practice; the next clause accomplishes the cause of practice, namely "mindfulness of the sarvajña," which is the all-knowledge directed toward above; the next clause subsumes the Dharma of practice, namely receiving the Buddha's teachings where a buddha appears, and protecting the Buddha's bequeathed Dharma after a buddha's nirvāṇa. The following four clauses are the practices accomplished: the first accomplishes the practice of benefiting others, namely wishing to be able to abide in existence to benefit sentient beings while constantly not departing from orientation toward the supramundane; the next three accomplish the practice of benefiting oneself: (1) the practice of making offerings to the master, (2) the practice of illuminating principle, and (3) the practice of fulfilling vows. Within the second, the conclusion, there are three: first, concluding the roots of goodness dedicated above, meaning that "immeasurable goodness" refers to the roots of goodness previously generated based on faith, and "accumulating, nurturing," and so forth refer to the roots of goodness previously generated based on bodhicitta and so forth; second, from "right mindfulness, etc." downward, concluding the wisdom capable of dedication, meaning that by deliberating and observing the principle of dedication, because the meaning is real, one therefore dedicates; third, from "reverence..." downward, properly gathering deportment to accomplish the dedication. Second, dedicating again the superior retributions obtained based on the previous dedication. Within this, it first takes up the previous generation of practice and generally presents what is dedicated; from "may I..." downward, it directly dedicates toward the goal. Within this: first, making offerings to the Buddha; second, explaining the purpose of making offerings; third, concluding the extent of offerings; and fourth, discerning the mind capable of making offerings. Within the first, there are two: first, making offerings to the living Buddha, and second, making offerings to the relics (śarīra). Within the former, it first presents the Buddha to be offered to, and from "toward the tathāgatas..." downward, directly explains the presentation of offerings. Within this there are three: first, general, where "as is appropriate for the Buddha" explains offering what is appropriate in accordance with the Buddha's sphere, which, because it pervades the dharmadhātu and is unknowable, is merely called "as is appropriate for the Buddha"; second, from "with asaṃkhyeyas of..." downward, specifically showing the offerings, having sixty-seven clauses of asaṃkhyeya offering implements; third, from "with such superior and wonderful..." downward, generally concluding constant offering. Second, from "these most supreme..." downward, explains offering to the relics. Second, from "wishing to cause..." downward, explains the purpose of the offerings, having three aspects: (1) making offerings to the Buddha for the sake of benefiting sentient beings; within this there are three clauses: first, causing sentient beings who see this superior offering to rejoice, delight, and produce and grow roots of goodness, hence called "embracing," not that the bodhisattva embraces the goodness of sentient beings; second, causing them to rely on goodness to leave suffering and give rise to bodhicitta; third, based on bodhicitta, giving rise to practice to adorn themselves and transcend the mundane world; (2) from "manifesting..." downward, there are two clauses, presenting offerings out of reverence for the Buddha's virtues: first, because a buddha is rare to encounter; second, to fulfill the Buddha's power of receiving offerings, meaning that raising this great and superior offering to the Buddha is to manifest the full perfection of the Tathāgata's mighty power; (3) from "pure..." downward, there are two clauses, presenting offerings because one's own mind has the utmost faith and delight in the Buddha: first, to faithfully revere the Buddha's virtues; second, to cherish and protect the Buddha's Dharma, meaning that presenting this superior offering causes people to revere the Buddha. Third, from "thus..." downward, concludes the extent of the offerings, meaning that they are inexhaustible. Fourth, from "the buddhas accomplish..." downward, discerns the practitioner's mind capable of making offerings, having ten clauses: (1) from the beginning, not falling back; (2) in the middle, having no cessation; (3) to the end, never being indolent; (4) uninterrupted joy in the three times, called indestructible grief and vexation; (5) emotionally having no other seeking for fame, gain, and so forth, hence called non-attachment; (6) also having no thoughts of them, hence called having no mental conceptions; (7) having no present seeking at all, hence called unstained and unattached; (8) also giving rise to no attachment toward the roots of goodness generated, hence called not relishing, etc.; (9) since one neither seeks present fame and gain nor relishes roots of goodness, how is practice accomplished? Meaning that the Buddha's seal of the real Dharma seals the karma that one performs; (10) the mind is pure and equal, matching the Buddha's sphere, hence called abiding where the buddhas abide.