華嚴經探玄記 7.62

7.62

第三實際迴向，於中三：初正迴向實際、二辨入實成益、三結行成相。初中有六句：初牒前起後；二心淨等，因前成行，謂由前迴向趣大極果，是故令心極淨若空、安固如地；三「入不思」下正明入實，謂絕無能所而有迴向，名不思也；四樂觀等，釋顯無能所所由；五無盡等，謂無能所，成稱性功德。六平等順等明，釋顯無盡之所由。二「摩訶薩」下明入實成離妄益，有十對：初對離能迴之妄；次不妄取佛等三對，明離所向之妄；次不取業等二對，明離迴向業果，初對離總報業果、後對離別報業果。上來離有，次不壞等明離無，以即空而不礙存故，是故不壞。又性自即真，故不待壞也。次不取有等，明有無雙離，以不取有是遣有執，不壞有是遣無執也。次生死非離等，明離背向相，以法離生死相故非雜亂，亦離涅槃相故非寂靜。今謂文意只如此，然古德有多釋。遠法師云：汎釋有二。一就破相解，解生死體空故非雜亂，涅槃亦如故非寂靜。二寂用解，解生死體寂故非雜亂。何者？是體近說空，是深說則不空如來藏是大般涅槃，能建大義妙用繁興無所不為，故非寂靜。然依後義，此二佛境佛所行道名境界道，生死涅槃法無定相故曰無法，諸聖同依故名同止。衍法師云：以緣就實，生死非雜亂；以實從緣，涅槃非寂靜。辯法師云：如來境界道者，此非有非無。真如是佛證智行處，故云境道也。非他作無法同止者，自心真如故非他作，唯佛智依故無法同止。今更釋：此第十對明離迴向行果相，謂能趣佛境之道，此道無性即空，故非他作。趣至佛果，冥同性海，無能依智與所依理，同處而止，故云無法同止。又因相絕故道非他作，果相離故無法同止。下明結行成，於中二：先結上修入行成、後「離諸」下結上行益相成可知。

Third is the dedication to the ultimate reality (bhūta-koṭi). Within this, there are three parts: first, directly dedicating to the ultimate reality; second, explaining the benefit realized upon entering reality; third, concluding the completed marks of practice. In the first, there are six clauses: first, restating the preceding to introduce what follows; second, 'pure mind' and so forth, which is the practice formed due to the preceding, meaning that because of the previous dedication one aspires toward the great, supreme fruit, and therefore the mind is made extremely pure like empty space and steadfast like the earth; third, 'entering the inconceivable' and so forth directly clarifies entering reality, meaning that having dedication while completely free of subject and object is called 'inconceivable'; fourth, 'delights in observing' and so forth explains and reveals the reason for the absence of subject and object; fifth, 'inexhaustible' and so forth means that lacking subject and object accomplishes merit that conforms to nature; sixth, 'equally according with' and so forth explains and reveals the reason for it being inexhaustible. Second, 'the bodhisattva-mahāsattva' and so forth clarifies the benefit of leaving delusion realized through entering reality, which has ten pairs: the first pair leaves behind the delusion of the dedicating subject; the next three pairs, 'does not falsely grasp the Buddha' and so forth, clarify leaving behind the delusion of the dedicated object; the next two pairs, 'does not grasp karma' and so forth, clarify leaving behind the dedicated karma and its fruit, the first pair leaving behind general retributive karma and its fruit, and the latter pair leaving behind specific retributive karma and its fruit. The preceding leaves behind existence; next, 'does not destroy' and so forth clarifies leaving behind non-existence, because being identical with emptiness does not obstruct persistence, and therefore it is not destroyed. Furthermore, its nature is itself identical with truth, so it does not depend on destruction. Next, 'does not grasp existence' and so forth clarifies leaving behind both existence and non-existence, because not grasping existence dispels the attachment to existence, and not destroying existence dispels the attachment to non-existence. Next, 'saṃsāra is not departed from' and so forth clarifies leaving behind the marks of aversion and inclination, because phenomena are free of the marks of saṃsāra and hence are not chaotic, and they are also free of the marks of nirvāṇa and hence are not quiescent. In our present view, the textual meaning is simply this. However, ancient masters had multiple explanations. Dharma Master Huiyuan said: 'Generally explaining it, there are two interpretations. First, explained in terms of breaking through marks: understanding that the essence of saṃsāra is empty and hence not chaotic, and nirvāṇa is also suchness and hence not quiescent. Second, explained in terms of quiescence and function: understanding that the essence of saṃsāra is quiescent and hence not chaotic. Why is this? This essence, when spoken of superficially, is empty; when spoken of profoundly, it is the non-empty tathāgatagarbha which is mahāparinirvāṇa, capable of establishing great purposes, with wondrous functions flourishing profusely, with nothing it does not perform, and therefore it is not quiescent. Yet relying on the latter meaning, these two—the Buddha's realm and the path traversed by the Buddha—are called the path of the realm. The phenomena of saṃsāra and nirvāṇa have no fixed marks, hence it is said "no phenomenon"; all sages jointly rely on them, hence it is said "dwell together".' Dharma Master Dao yan said: 'Bringing conditions to reality, saṃsāra is not chaotic; bringing reality along with conditions, nirvāṇa is not quiescent.' Dharma Master Huibian said: 'As for the realm and path of the Tathāgata, this is neither existent nor non-existent. Suchness is the domain of the Buddha's realized wisdom, hence it is called "realm and path". That it is "not made by another and has no phenomenon to dwell together with" means that because it is suchness of one's own mind it is not made by another, and because it is relied upon only by the Buddha's wisdom, there is no phenomenon to dwell together with.' Now we explain it further: this tenth pair clarifies the marks of the practice and fruit of dedication, meaning the path capable of leading to the Buddha's realm. This path is devoid of nature and identical to emptiness, so it is not made by another. Reaching the Buddha fruit, it is invisibly unified with the ocean of nature; there is no wisdom that relies and no principle that is relied upon dwelling together in the same place, hence it is said "no phenomenon dwells together with it". Furthermore, because causal marks are extinguished, the path is not made by another; because fruitional marks are transcended, there is no phenomenon dwelling together with it. Below clarifies concluding the completion of practice, within which there are two: first, concluding the completion of the practice cultivated and entered above; later, 'free from all' and so forth concludes the completion of the marks of benefit of the practice above, which can be known.