華嚴經探玄記 7.63

7.63

第四依前所得無盡善根復將迴向，中有三：初顯所得無盡善根、二「以如是等」下正將迴向、三「眼終不見」下明其益相。初中十句：初句是總，由前迴向已得此無盡善根；「常念」下九句別辨：一由前念學三世諸佛迴向嚴土，是故發生無盡善根；二因前願求人寶嚴土，生無盡善，故云度菩薩也；三因前嚴土，令諸剎淨所生善根；四因前迴向，求淨眾生所生善根；五因前實際迴向中隨順法界所得善根；六因前心淨如空、不動如地等所得善根；七因前解如來境界道非他作等所得善根；八因前不虛妄取等成菩薩淨業所得善根；九總結，因前嚴土等行皆通三世所得善根。自下第二正以前善復迴向中，先總標迴向之能。以者，用前善根至極迴向，故能稱性度脫眾生。下別顯有十句：一為度故入眾生界，知體空故不見眾生，迴向求此無障礙德，故名迴向；二無壽命；三無自在我；四無人福，伽羅舊義翻為人，今正名翻為數取趣，以數數取諸趣而受生故。上四約生空，下約法空。五以法無是非故離忿諍；六緣生不實；七理實無著；八知土體真故無染；九了行從緣故無堅固；十達境唯心故空無也。自下第三辨益相中三：初見理益，於中九句，初五句明離相、後「於如來」下四句得實；二「此菩薩」下明成德益，於中上攝佛果、中具佛因、下攝眾生；三「彼菩薩」下妙用益，於中寶藏是用體、次莊土、後攝生顯用相。上來第四段竟。自下第五明由前迴向所成行德。威力故者，由前起後也。有十句：一行勝無倫、二行堅無壞、三威高伏魔、四成德不退、五滿本要期、六心廣、七用速、八深智、九廣智、十菩提心力稱同法界。上來別釋竟。下第三結名，可知。上來位行竟。

Fourth is again dedicating based on the previously obtained inexhaustible roots of goodness, which has three parts: first, revealing the obtained inexhaustible roots of goodness; second, 'with such as these' and so forth directly performing the dedication; third, 'the eyes never see' and so forth clarifying its marks of benefit. In the first part, there are ten clauses: the first clause is general, [stating that] through the previous dedication one has already obtained these inexhaustible roots of goodness; 'constantly mindful' and so forth has nine clauses distinguishing them individually: 1. the roots of goodness generated because of previously being mindful of and learning the dedication of all buddhas of the three times to adorn the lands; 2. the inexhaustible goodness generated due to previously vowing to seek the human-jewel to adorn the lands, hence it says 'saving bodhisattvas'; 3. the roots of goodness generated due to previously adorning the lands so as to purify all lands; 4. the roots of goodness generated due to previously dedicating to seek the purification of sentient beings; 5. the roots of goodness obtained due to according with the dharmadhātu in the previous dedication to the ultimate reality; 6. the roots of goodness obtained due to the mind previously being pure like empty space and immovable like the earth, and so forth; 7. the roots of goodness obtained due to previously understanding that the Tathāgata's realm and path are not made by another, and so forth; 8. the roots of goodness obtained due to previously not falsely grasping and so forth, thereby accomplishing the pure karma of a bodhisattva; 9. the general conclusion, the roots of goodness obtained due to the previous practices such as adorning lands all penetrating through the three times. From here down is the second part, directly dedicating again using the previous goodness, wherein it first generally indicates the capacity of dedication. 'With' means using the previous roots of goodness to dedicate to the utmost, thereby being able to deliver sentient beings in accord with nature. Below, it separately reveals ten clauses: 1. entering the realm of sentient beings in order to deliver them, and knowing that their essence is empty and thus not seeing sentient beings, one dedicates seeking this unobstructed virtue, hence it is called 'dedication'; 2. no lifespan; 3. no autonomous self; 4. no pudgala—in the old translation rendered as 'person', but now correctly translated as 'one who repeatedly takes rebirth in destinies' (saṃsārin), because of repeatedly taking rebirth in destinies to receive birth. The above four concern the emptiness of persons; the following concern the emptiness of phenomena; 5. because phenomena have no right or wrong, one is free from anger and contention; 6. conditioned arising is not real; 7. in ultimate principle there is no attachment; 8. knowing that the essence of lands is real, there is no defilement; 9. understanding that practices arise from conditions, they have no solidity; 10. comprehending that realms are mind-only, they are empty and non-existent. From here down is the third part, explaining the marks of benefit, in which there are three: first, the benefit of seeing principle, with nine clauses, the first five clauses clarifying leaving behind marks, and the latter four clauses from 'in the Tathāgata' downward obtaining reality; second, 'this bodhisattva' and so forth clarifies the benefit of accomplishing virtues, in which the upper part gathers the Buddha fruit, the middle part possesses the Buddha cause, and the lower part gathers sentient beings; third, 'that bodhisattva' and so forth is the benefit of wondrous function, in which the jewel treasury is the essence of function, followed by adorning lands, and finally gathering sentient beings to reveal the marks of function. The fourth section above is finished. From here down is the fifth part, clarifying the virtues of practice accomplished through the previous dedication. 'By virtue of power' connects the preceding to what follows. There are ten clauses: 1. practice supreme and peerless; 2. practice firm and indestructible; 3. high majesty subduing Māra; 4. accomplished virtues not retrogressing; 5. fulfilling original earnest vows; 6. vast mind; 7. swift function; 8. deep wisdom; 9. vast wisdom; 10. the power of the bodhicitta conforming with and being equal to the dharmadhātu. The specific explanation above is finished. Below is the third, concluding the name, which can be known. The practice of the stage above is finished.