華嚴經探玄記 7.50

7.50

第二實際迴向中二：初始修、二「菩薩如是捨離」下明終成。前中二：初明稱實迴向、二「以此善」下明迴向益相。前中七句迴向：初一句明加行智觀，謂觀無生境印能起心明能所寂滅，受持等明順佛聖說；二觀平等法性一句，明正體智證入實際；三「入無行」下四句明後智修行觀，於中一明趣證起行、二巧隨有行、三處有離染行、四二行無礙行；後一句總結悉迴。二「以此善根」下明益相，於中八句四對：初句厭有心堅故不可壞、二求果心徹故云不退、三自行不亂、四化他不著、五自行廣大、六化行堅固、七因行圓淨、八果德窮滿故云究竟等也。自下第二終成行中，初牒前起後；「觀察平等」下正顯入法之行，於中二：先明無礙行、後「如是菩薩」下明攝行迴向。前中二：初十句明解法至深、二「分別菩薩」下明起無礙行。前中，初句總觀諸法理事無礙故云平等，謂等理之事窮徹聖源故云深入，等事之理盡茲事際故亦云深，雙融無際智解窮底故云深入。下九句別顯：一明業無體；二報暫酬因；三諸行無主；四緣生無屬；五正行似有；六無著法眼生者釋菩薩行如影所由，謂如世眼瞳所現影像，今此亦爾，依法眼現也；七既由無作法眼之所作，故其性恒寂也；八會有為同無為故云入也；九雙融無二故云解如實性。《涅槃》云「明與無明，愚者謂二，智者了達其性不二，不二之性即是實性。」此之謂也。下明起無礙行，於中四句：初明理事無礙行，謂由解前不二法故，分別行相而不著相也。二二利無礙行，謂同事利他，不捨白淨為自利也。三障礙斯離，故結無礙著。四由解行深故，諸佛護念，外緣勝也；遠愚癡，內行增也。自下第二攝行成迴，有三：初則不壞事而明見理，以事即理不待壞故。二「善解」下明不礙理而巧現事，以不待壞之事不礙存故。如是無礙，方於法性而到彼岸。三了法迴向，謂如理之迴以向佛地大智，令諸餘善根皆稱理成，故云心淨也。是故此迴，終日迴而無迴，故云行無所行也。

Second, within the dedication to the ultimate reality, there are two parts: first, the initial cultivation, and second, from "The bodhisattva thus abandons..." downward, the final accomplishment. Within the former there are two: first, explaining the dedication that matches reality, and second, from "by these roots of goodness..." downward, explaining the aspects of benefit of the dedication. Within the former, there are seven clauses of dedication: the first clause explains the contemplative observation of preparatory wisdom (prayoga-jñāna), meaning that observing the realm of non-arising seals the mind capable of arising, clarifying that subject and object are tranquil, while "receiving and upholding" and so forth clarify according with the Buddha's holy teachings; the second, the clause on observing the equal dharmatā, explains the fundamental wisdom (mūla-jñāna) realizing and entering the ultimate reality; third, from "entering non-action..." downward, the four clauses explain the contemplative cultivation of subsequent wisdom (pṛṣṭhalabdha-jñāna), within which: (1) explains giving rise to practice to head toward realization, (2) skillfully following worldly existence in practice, (3) abiding in existence while remaining free from defilement in practice, and (4) the unobstructed practice of both practices; the final clause universally concludes that all is dedicated. Second, from "by these roots of goodness..." downward, it explains the aspects of benefit, within which there are eight clauses in four pairs: (1) the mind reviling existence is firm, hence indestructible; (2) the mind seeking the fruit is penetrating, hence non-retrograde; (3) one's own practice is not disordered; (4) transforming others is without attachment; (5) one's own practice is vast; (6) the practice of transforming is firm; (7) the causal practice is complete and pure; (8) the virtues of the fruit are exhaustively perfected, hence called ultimate and so forth. From here downward, in the second part, the practices of final accomplishment: first, it resumes what preceded to introduce what follows; from "observing equality..." downward, it directly shows the practice of entering the Dharma, within which there are two: first, explaining unobstructed practice; and second, from "such a bodhisattva..." downward, explaining gathering practice into dedication. Within the former there are two: first, ten clauses explain understanding the Dharma to the utmost depth; second, from "distinguishing bodhisattvas..." downward, explains giving rise to unobstructed practice. Within the former, the first clause contemplates the non-obstruction of principle and phenomena of all dharmas in general, hence called equality; principle being equal to phenomena, it penetrates to the holy source, hence called deeply entering; phenomena being equal to principle, it exhausts the bounds of these phenomena, hence also called deep; the two interpenetrating boundlessly, wisdom's understanding exhausts the depths, hence called deeply entering. The nine clauses below specifically explain: (1) clarifying that karma has no substantial essence; (2) retribution temporarily repays the cause; (3) all conditioned phenomena have no master; (4) arising through conditions belongs to nothing; (5) correct practice appears as if existent; (6) "the arising of the unattached Dharma-eye" explains the reason why bodhisattva practices are like shadows, meaning just as reflections appear in the pupil of a worldly eye, so here too it appears relying on the Dharma-eye; (7) since it is made by the unconditioned Dharma-eye, its nature is constantly tranquil; (8) bringing conditioned things together with the unconditioned, hence called entering; (9) the two interpenetrating without duality, hence called understanding the true nature. The Nirvāṇa Sūtra says: "Ignorance and clarity: the foolish consider them two; the wise comprehend that their nature is non-dual, and the non-dual nature is the true nature." This is what it means. Below, explaining the arising of unobstructed practice, within which there are four clauses: (1) explains the unobstructed practice of principle and phenomena, meaning that through understanding the aforementioned non-dual Dharma, one distinguishes the aspects of practice without attaching to marks; (2) the unobstructed practice of the two benefits, meaning that sharing affairs to benefit others while not abandoning purity and clarity is benefiting oneself; (3) obstacles being completely departed from, it therefore concludes with "without obstruction or attachment"; (4) because understanding and practice are deep, the buddhas protect and remember [the practitioner], external conditions being superior; and being distant from foolishness, internal practice increases. From here downward, the second part, gathering practice to accomplish dedication, has three aspects: first, not destroying phenomena while clearly seeing principle, because phenomena are precisely principle and do not wait to be destroyed; second, from "skillfully understanding..." downward, not obstructing principle while skillfully manifesting phenomena, because phenomena that do not wait to be destroyed do not obstruct their subsistence; being unobstructed like this, one then reaches the other shore with respect to the dharmatā; third, dedication with comprehension of the Dharma, meaning dedicating in accordance with principle toward the great wisdom of the Buddha-stage, causing all remaining roots of goodness to be accomplished in accord with principle, hence called purity of mind. Therefore this dedication dedicates all day long yet without dedicating, hence called practicing without anything practiced.