華嚴經探玄記 8.15

8.15

自下第四明甚深迴向，即實際迴向也。於中二：初明會事同理迴即無迴、後「摩訶薩如是迴時作如是」下明依理起事無迴作迴。又初即離有、後即離無。又初是自行同如、後則令他亦同。又初正是實際迴向、後是迴向所為。前中，修行如是迴向時者，牒前廣大。下顯甚深，有十句五對：一約已業報因果一對、二約自正報身財一對、三約依報方處一對、四約所化眾生有無一對、五約所迴行法總別一對。皆云不著者，無分別也。皆云迴向者，明上廣大迴向之時，常如此不著而恒作彼迴向行事，故亦不無彼迴向矣。下明修迴所為。如是迴時者，牒前甚深之迴。下顯所為，有五句：初二句標、次二句釋、後一辨位。初中，一佛智是菩提、二淨心是涅槃、三釋初句、四釋心淨佛家是位。上來明迴向行竟。

From here below is the fourth, explaining the profound dedication, which is the dedication to reality-limit (bhūtakoṭi). In this there are two: first, explaining the integration of phenomena with the principle where dedication is non-dedication; second, from "When the bodhisattva mahāsattva dedicates in this way, he makes such [thoughts]" downwards, explaining giving rise to phenomena based on the principle, where non-dedication performs dedication. Furthermore, the first is leaving existence, and the second is leaving non-existence. Furthermore, the first is one's own practice being identical with suchness, and the second is causing others to also be identical. Furthermore, the first is properly the dedication to reality-limit, and the second is that for the sake of which the dedication is made. In the former, "When cultivating such dedication" repeats the preceding vastness. Below, revealing the profundity, there are ten phrases in five pairs: 1. one pair on one's own karmic retribution of cause and fruit; 2. one pair on one's own direct retribution of body and wealth; 3. one pair on the dependent retribution of direction and place; 4. one pair on the existence or non-existence of sentient beings to be transformed; 5. one pair on the general and specific nature of the practices and dharmas being dedicated. All saying 'not attaching' means non-conceptualization. All saying 'dedicates' explains that at the time of the above vast dedication, one is constantly unattached like this yet perpetually performs those dedicated practices, hence those dedications are also not non-existent. Below, explaining that for the sake of which the dedication is cultivated: 'When dedicating in this way' repeats the preceding profound dedication. Below, revealing that for the sake of which it is done, there are five phrases: the first two phrases present it, the next two explain it, and the last one identifies the stage. In the former, 1. the Buddha-wisdom is bodhi, 2. the pure mind is nirvāṇa, 3. explains the first phrase, 4. explains that the pure mind in the family of the Buddha is the stage. Above, explaining the practice of dedication is completed.