華嚴經探玄記 7.55

7.55

第二實際迴向中有二：初學三世佛迴向、後「摩訶薩學三世」下結歎顯勝。前中二：初學過去佛行、後例同現未。前中亦二：初舉過去菩薩所行、二「如彼」下以己善根同彼迴向。前中二：先舉彼善根迴向菩提、二「而無所著」下明彼菩薩修離相行。於中二：初離妄樂真，謂離蘊入界不住世法，是十八界也。二「知法如空」下行窮真際，中二：一總窮空際，謂超越五趣，故云非趣岸也。又至真源，更無所趣，故云非趣也。二「照解」下別約三性照三無性，於中初明所執無相中，先照實捨相，「一切諸」下明正契無相，謂法相自無，何處說虛？無淨可趣、無染可壞故也。二「無有自性」下明緣起無性中，先顯法無性、「於一念中」下明正契無性真、三「常樂」下明圓成具德以成佛果。二以己善同彼迴向。如彼過去舉佛類己，我亦如是彰己同佛。於彼過去諸佛所行行法，起始樂心、起終證心，又於彼行法理法，故云樂證也。然於如是離相法中發心修習，而亦不違諸法之相。所以者何？以所有起法悉如幻等，是故此有不礙於無。又既此有不礙於無，故於真無如實修入。初舉喻顯法。悉分別等，釋法同喻。唯如來地等，簡果異因，明迴向所趣也。下二明以過去例同現未，可知。二結歎殊勝中，先舉三世諸佛菩薩殊勝迴向，我亦如是已同彼勝。「第一」下結顯勝相，有二十句。初十句約形對辨勝：一過凡名第一、二越小名為勝、三超因名最勝、四獨出故名上、五無加過故名無上、六無與齊均名無等、七至極無二故云無等而相等也、八無相似比、九無待對、十德重可尊。下十約自體顯勝：一體微、二稱實、三理正、四攝德、五大用、六離障、七具善、八淨行、九離過、十捨染。上來正迴向竟。自下第三明迴向成益。於中二：先因前迴向成淨三業；二因淨三業令所作淨，初總顯淨、「住菩薩」下別明淨行。於中二：初明離惡得位。二「入一切法空」下明入理捨著，先觀空；「無著分別」下了有無猗，謂空有無礙，心無住著故也。三「佛子」下結名可知。上來位行竟。

Second, within the dedication to the reality limit, there are two parts: first, emulating the dedications of the buddhas of the three times, and second, from "The mahāsattva emulates the three times" onward, concluding with praise to reveal supremacy. In the first, there are two parts: first, emulating the practices of past buddhas, and second, applying this analogously to the present and future. In the first, there are also two parts: first, presenting the practices performed by past bodhisattvas, and second, from "As those" onward, dedicating one's own roots of goodness in the same way as they did. In the first of these, there are two parts: first, presenting their roots of goodness being dedicated to bodhi, and second, from "Yet without attachment" onward, explaining those bodhisattvas cultivating practice that is free from marks. Within this, there are two parts: first, being free from delusion and delighting in the real, which means being free from the skandhas, āyatanas, and dhātus, and not abiding in worldly phenomena—these are the eighteen dhātus. Second, from "Knowing phenomena are like space" onward, practice exhaustively reaches the true limit. In this, there are two: 1. Generally exhausting the limit of emptiness, meaning transcending the five destinies; hence it says "not reaching the shore of the destinies." Also, having arrived at the true source, there is nothing further to proceed to; hence it says "no destination." 2. From "Illuminating and understanding" onward, specifically discerning the three non-natures with reference to the three natures. In this, first, in explaining that what is grasped is devoid of marks, one first illuminates reality and relinquishes marks; from "all the" onward, it explains correctly tallying with marklessness, meaning that phenomenal marks are of themselves nonexistent, so where could one speak of falsity? This is because there is no purity to proceed to and no defilement that can be destroyed. Second, from "Having no self-nature" onward, in explaining that dependent arising is devoid of intrinsic nature, one first reveals the non-nature of phenomena; from "within a single thought" onward, it explains correctly tallying with the true reality of non-nature; third, from "Always delighting" onward, it explains the perfectly accomplished nature being endowed with virtues to accomplish the buddha-fruit. Second, dedicating one's own goodness in the same way as they did: "As those past [buddhas]" cites the buddhas to liken oneself to them; "I also like this" displays that oneself is identical to the buddhas. Toward those practice-dharmas practiced by the past buddhas, one gives rise to an initial mind of delight and gives rise to a final mind of realization; and toward those dharmas of practice and dharmas of principle, it is therefore said to "delight in and realize." Yet in generating the mind to cultivate such markless dharmas, one also does not contradict the marks of phenomena. Why is this? Because all arisen phenomena are entirely like illusions and so forth; therefore, this existence does not obstruct nonexistence. Furthermore, since this existence does not obstruct nonexistence, one truly cultivates and enters into the true nonexistence. First, an analogy is raised to reveal the phenomenon. "Fully distinguishing" and so forth explains that the phenomenon is identical to the analogy. "Only the stage of the Tathāgata" and so forth distinguishes the fruit from the cause, clarifying that to which the dedication proceeds. The two sections below clarify using the past to analogously apply to the present and future, which can be understood. Second, in concluding with praise of the supreme, one first presents the supreme dedications of the buddhas and bodhisattvas of the three times: "I also like this have equaled their supremacy." From "Foremost" onward, concluding and revealing the marks of supremacy, there are twenty phrases. The first ten phrases distinguish supremacy in terms of relative comparison: 1. Surpassing the ordinary is called "foremost." 2. Exceeding the lesser is called "superior." 3. Transcending the causal stage is called "most superior." 4. Standing out alone is therefore called "highest." 5. Having nothing that can surpass it is therefore called "unexcelled." 6. Having nothing equal to it is called "unequaled." 7. Reaching the ultimate without duality, it is therefore said to be "unequaled yet equal." 8. Having no similar comparison. 9. Having no counterpart. 10. Virtue is weighty and venerable. The lower ten reveal supremacy in terms of its self-nature: 1. Its essence is subtle. 2. It accords with reality. 3. Its principle is correct. 4. It gathers virtues. 5. Its great function. 6. It is free from hindrances. 7. It is endowed with goodness. 8. Pure practice. 9. Free from faults. 10. Relinquishing defilement. Up to this point, the proper dedication is concluded. From here on, the third part explains the benefit accomplished by dedication. Within this, there are two parts: first, relying on the preceding dedication to accomplish purity of the three karmas; second, relying on the purity of the three karmas to make what is done pure. First, generally revealing purity; from "Abiding in the bodhisattva..." onward, specifically explaining pure practice. Within this, there are two: first, explaining leaving evil behind and attaining the stage. Second, from "Entering into the emptiness of all phenomena" onward, explaining entering principle and relinquishing attachment; one first contemplates emptiness; from "Unattached discernment" onward, one clearly understands existence without reliance, meaning emptiness and existence are unobstructed, and the mind is without abiding or attachment. Third, from "Disciples of the Buddha" onward, concluding with the name, which can be understood. Up to this point, the practice of the stage is concluded.